Treatise of Good Works, Commandment 1

Treatise of Good Works · Commandment 1

¶ The fyrſte cōmaundement of the ſeconde table / honour thy Fyther and thy mother.

WE lerne of this commaundement, y^e next the hyghe workes of the .iij. fyrſt cōmaundemē …es / there is no better worke than obedyence & ſeruyce vntounto them which be ordeyned to be oure ſuperyours. And therfore diſobedyence is a greatter ſynne thā manſlaughter, vnclenneſſe, thefte, & diſceyte / & what ſoeuer may comprehende in it. For we can knowe no better y^e difference of ſynnes,Howe to knowe the greatnes of one ſynne aboue another. which is greatter one thā the other / than by y^e ordre of goddꝭ cōmaūdementꝭ. Howbete one & eueryevery cōmūdemēt by hym ſelfe hath diſterēce ī his worke / for who is he y^t knoweth not / y^t to curſe & bāne, is more greuous than to be angrye / & to ſtryke is worſe thā to curſe / & to ſtryke father or mother / is worſe, than to ſtryke any other of y^e cōmon people? Therfore theſe .x. cōmaūdemētes teach vsus howe we ought to exercyſe good workes to uore neyghbour / & fyrſt to our ſupery oures.The honour of father & mother. The fyrſt worke is to honour our bodely father & moder The whiche honoure ſtandeth not in this onelyonly, that we ſhew our ſelfes godly in our geſture / but that we applye & obey them & hauehave theyr wordes reuerently in our iyes, ſettynge moche by them, and regardynge them, folowynge thē, holdyng our peace & ſufferynge them, howe ſoeuer they intreate vsus, whan it is not agaynſt the thre fyrſte cōmaundemētes. And moreouer yf they hauehave nede we muſt prouyde thē, meate, clothyng, and houſe. For it is not for nought y^t god ſayd, honoure them / he ſayd not louelove thē / howe be it that louelove is alſo requyred / but honour is hygher thā ſyngle louelove,Honour is aboue louelove. for it hath a certayne feare growynge togyther with louelove, cauſyng a mā to feare more the diſpleaſure. thā the punyſſhement. Euen as we worſhyppe relyques with feare / and yet we fle not fro them as from punyſſhement / but rather approche more nyghe them / ſuche feare myngled with louelove is true honoure.What honoure is. For there is another feare without louelove, to thoſe thyngꝭ whiche we diſpyce or fle from. As from manquellers or punyſſhemēt, and there is no honour. For it is feare without all louelove / yea it is a feare ioyned with hatred and enuye / of the whiche is a prouerbe of ſaynt Hierome, ſayenge / that, that we feare we hate? with ſuch feare wyll god nother be feared nor honoured / nor yet our father nor mother / but with y^e fyrſt feare, to whome is louelove and truſt ioyned.

THis worke ſemeth lyght and eaſy, but fewe eſteme it worthely. For where as the father and mother be good, louyng theyr chyldren, not with carnall louelove / but as they be bounde to holyneſſe & the worſhyppyng of god, bryngynge them vp / & teachyng them in the thre fyrſt cōmaundementes: there is alwaye the chyldes owne wyll broken. So that he is compelled to forſake & to ſuffre that, that his nature wolde not / wherby he fyndeth a cauſe to deſpyce his father and his mother / & to grudge agaynſt them / or to go about & do worſe thynges. There than goeth awaye bothe louelove and feare, excepte the grace of god helpe. Lykewyſe whā the father and mother correcte and chaſte theyr chyldren as they deſerue / yea other whyles more than they deſerue (the whiche thyng yet is no let to the ſoules helthe) than the frowarde nature taketh ſuche chaſteſynge with dyſdayne. Moreouer there be ſome of ſuch vngracyous diſpoſicyon / that they be a ſhamed of y^e pouertie, louelove, byrthe, deformytie, or ſclaūder of theyr father & mother, ſufferyng them ſelfe to be moued more with ſuch thynges / than with this hyghe commaūdemēt of god / y^e is aboue all thynge / which by his great coū ſel, hath gyuen thē ſuch father & mother to proue & exercyſe thē in his cōmaūdemēt. But this is moche ſtrōger whā y^e chyldren be at lyberte / for thā louelove goyng downe, there is moche louelove taken away frō y^e father & mother: whatſoeuer is cōmaūded and ſayd of oure father & mother / that muſt be vnderſtāde alſo of them y^t be in y^e ſtede of our father & mother whan they be deade or abſent / as be our kynſfolke, our godfarthers / temporall rulers, and ſpirytuall fathers. For eueryevery man muſt be ruled of other men, and be vnderunder them. Wherfore we ſe here alſo, howe many good workes is taught in this cōmaundement / in as moch as all our lyfe is ſubiect vntounto other men. Henſe it cōmeth, that obedyence is ſo greatly prayſed, and that it comprehēdeth all vertues and good workes in it.

Agaynſte euyll bryngyng vp of chyldren.THere is another ſclaunder agaynſt the father and mother, moch more ſubtyll & peryllous than y^e fyrſt / whiche is garnyſſhed and ſet forth for ryght & true honoure. And that is whan the chylde lyueth after his owne mynde and wyll / his father and mother ſufferynge hym to do it. Here is honour, here is louelove, but it is but beaſtlye of bothe ꝑtyes. Here the father and the mother pleaſe the chylde, and the chylde agayne pleaſeth the father & the mother. This punyſſhement is ſo open and cōmon, that there be verye ſeldome examples ſene of the fyrſt ſclaunder / which thyng happeneth bycauſe that the father and mother be blynded, and nother know nor worſhype god in the fyrſte cōmaundementes. And for this cauſe, they can not ſe what thynge theyr chyldren lacke / and howe they ſhulde be taught and brought vp. And ſo they brynge thē vp to prophane & worldly honoures & ryches / y^t they may onelyonly pleaſe men / & by all meanes to be exalted & made great men. This thyng is pleaſaūt to y^e chyldren / into this they be obedyent without any gayne ſayenge. So the cōmaūdemētes of god, vnderunder y^e colour of goodnes go to wreake / & y^t is fulfylled: which is wryten by y^e prophetes, Eſaye, & Hieremye / that the tyme ſhulde come, whan y^e chyldren ſhuld be dyſtroyed by theyr owne fathers & mothers. After the example of kynge Manaſſes which ſuffered his ſone to offre, do ſacryfyce, and burne beaſtes to y^e ydoll Moloch. For I praye you, what other thynge is this / than the chylde to do ſacryfyce & offre to an ydolle / whan the father & mother brynge theym vp more to y^e louelove of the worlde, thā of god / ſufferyng thē to be caryed after theyr owne wyll, in the pleaſures of y^e worlde / to be ſet a fyre w^t the louelove, myrth, goodes & honoure of this worlde / & the louelove & glorye of god, & the pleaſure of euerlaſtyng goodes to be quenched & clene put out in thē? O howe great ieoꝑdye is it to be a father & mother, where as nothynge reygneth but fleſſhe and blode? For it ſtādeth hooly ī this cōmaūdement / y^t the thre fyrſte & ſyxe laſt be knowen & kepte. In as moche, as it is cōmaūded to y^e father & mother to teache theyr chyldren thoſe thyngꝭ as it is in y^e .77. pſalme. He gaue his cōmaū demēt vntounto Iacobe / and put his lawe into Iſrael, whā he cōmaū ded the fathers to declare theſe thyngꝭ to theyr chyldren / y^t theyr poſteryte myghte knowe them / and y^t theyr chyldren whan they be waxen vp, myght ſhewe y^e ſame to theyr chyldren alſo. And this is the cauſe why god hathe cōmaūded to honour thy father & mother / that is, to louelove them with feare / for louelove without feare is more ſclaūder than it is honour. Now marke therfore whether al men hauehave ynoughe good workes to do, or not. Whether ſoeuer they be fathers and mothers, or they be chyldren. But we be ſo blynde, that we let this alone and ſeke for other workes not cōmaunded.

WHere than as the father and mother be ſo folyſſhe, that they brynge vp theyr chyldren wantonly and worldly / the chyldren in no wyſe ſhuld obeye them / for god is more to be ſette by in the thre fyrſt cōmaūdementes, than our father and mother. I call wātonly & worldly bryngyng vp / whā they teach vsus not more to ſeke & folowe god / than the pleaſures, honours, ryches, & power of this world / to weare laufull & clene rayment / and loke for honeſt goodꝭ / is neceſſary & no ſynne. So yet that y^e chylde be ſo taught in his herte that at the leaſte in the puttynge on and wearynge of his apparell,The trewe wearyng of apparell. he ſorowe and lament the wretchedneſſe of this lyfe in erthe, that it can not well be begon, nor paſſed ouer, w^tout moche more rayment and ryches than neade requyreth / to hyll & couer the body / to keape away the colde / and get a lyuynge ſo / that he ſhalbe conſtrayned agaynſt his wyll to playe the foole / for the fauoure of the worlde, & ſuffre this euyll for a better thynge to exchue the worſe.The ſpirytualtie neuer redde this text of Heſtor. Thus the quene Heſter dyd weare her crowne, ſayenge vntounto god / thou knoweſt my neceſſytie y^t I abhorre the ſygne of pryde & my glorye, which is vpō my hede, in the dayes of my boſtynge / and I dyſdayne it, as the clothe of a menſtruate woman / & the whiche I wyll not beare in y^e dayes of my ſylence, what ſoeuer hert therfore is thus armed / may weare all maner of garmentes w^tout all ieoꝑdy / for he weareth them, & weareth thē not / he playeth of y^e inſtrumētes & playeth not / he lyueth gloryouſlye, & not gloryouſly. And theſe be the preuy ſoules & ſecrete ſpouſes of Chryſte / but they be very ſcarſe. For it is very harde, not to delyte in goodly raymēt & boſtynge. So ſaynt Cecyle by the cōmaū dement of her father & mother, dyd weare clothe of golde / but vnderunder y^t ſhe ware heare. But here wyll ſome ſay / yea ſyr, but howe than ſhall I mary my doughter honourably? Am I not in ſuche a caſe cōpelled to boſte my ſelfe? But I praye the tell me / be not theſe the wordes of a herte myſtruſtynge god, & truſtynge more in his owne proper wyſdome / than in the cure and prouyſyon of god? All thoughe ſaynt Peter teacheth vsus, and ſayeth / caſte all youre care on hym for he careth for you / yea it is a token, that ſuche men dyd neuer gyue god thankes for theyr chyldren / neyther hauehave truely prayed or cō mended them vntounto his goodnes. Or els they ſhulde knowe and proue how they ought to aſke & deſyre of god / that they myght marye theyr daughters. Therfore god ſuffereth them to theyr owne wytte, care & benefytes / and not to ende theyr buſyneſſe conuenyently.

SO true is that, y^t is cōmonly ſayd / y^e father and mother may get heuen ī theyr owne chyldren / yf they had nothynge els to do. For in y^e bryngyng vp of them to the worſhyppe of god / they hauehave bothe theyr hādes full (as y^e mā ſayth) to do good workes. For what be the hungry, thyrſtye, naked, pryſoners, ſycke, and ſtraungers / but the ſoules of thy chyldren,A chryſten mans houſe is an hoſpytall. of y^e which god hath made thyne houſe an inne or an hoſpytall / makyng y^e to them as y^e mayſter of the hoſpytall / that thou ſhuldeſt keape them / feade them / gyue them meate and drynke / with good workes and wordes? that they may lerne to truſt in god, to byleue & feare hym, and to put theyr hope in hym, worſhypyng his name / not ſweryng nor curſynge, chaſtyſynge them ſelfes / prayenge, faſtynge, watchynge, laborynge, and to ſerue god and his worde / & to kepe his ſabothe day, that they may lerne to deſpyſe tēporall thynges / to ſuffre pacyently aduerſytie / not to feare dethe, & not to louelove this lyfe. Lo how great buſynes theſe be. Lo howe many good workes thou haſte at home, in thy chylde that lacketh all ſuche thynges / as the ſoule beynge hungrye, thyrſty, naked, poore, pryſoned, & ſycke. O howe bleſſyd a thynge is matrymony. O howe happye be thoſe houſes in the whiche dwell ſuche fathers and mothers. For they be the verye true temple and electe abbay of god / yea rather a Paradyſe / of the whiche is ſpoken .127. pſalme. Bleſſyd be he, who ſoeuer honoureth the lorde, and walketh in his wayes. Thou ſhalte eate the labours of thy owne hādes / and ſhalte hauehave proſperous increaſe. Thy wyfe ſhalbe fruteful as the vyne tree / w^tin the walles of thy houſe / thyne chyldren ſhal ſtande about the table, lyke the plantes of Olyue trees. Lo thus ſhall that man be bleſſyd, which worſhyppe the lorde / the lorde ſhall bleſſe the from Syon / and thou ſhalte delyte, beholdynge the proſperyte of Ieruſalem all dayes of thy lyfe / and thou ſhalt ſe thy chylders chyldren / and y^e felycytie of Ieruſalē. Where be ſuche fathers & mothers / where be they that aſke for good workes? no man commeth hyther. Therfore (I ſay) god hath commaunded that thynge / from the whiche the deuyll / our fleſſhe & bloode pulleth vsus. It is not goodly in the ſyght of y^e worlde / and therfore it is not ſet by. But one ronneth to ſaynt Iames / & another voweth hym ſelf to our lady. And no man voweth hym ſelfe to the glory of god / and to rule and teache well hym ſelfe and his chyldren / he forſaketh theym, whome he hathe taken to kepe by the commaundement af god / and laboureth to ſerue god other wayes / where he hathe no commaundemente / there is no byſſhoppe y^t reſyſteth ſuche frowarde maners / no precher rebuketh theſe thynges / ye rather they ſtablyſſhe ſuch thynges / inuentynge dayly mo pylgrymages, canonyſynge of mo ſayntes, & ſellynge of ꝑdons. I praye god therfore to hauehave mercye on ſuche blyndneſſe.

ANd agayne vponupon the other ſyde, the father and the mother do not ſoner deſerue hell / than in theyr owne chyldren at home, whā they lacke to them not teachynge thē theſe thynges which be ſpoken of before. For what doth it profyte them, yf they dye with faſtyng, prayenge, goynge pylgrymage, & doynge all other good workes. In as moche god wyll not aſke vsus of ſuche thynges / nother at the tyme of dethe, nor at the laſte iudgemente? but wyll aſke a compte of oure chyldren cōmytte to oure cuſtodye? This proueth the ſayeng of chryſte, the .2.3. chapytre of Luke. Ye women of Ieruſalem wepe not for me, but for your ſelues, & for your chyldren for lo y^e tyme ſhall come, whan they ſhall ſaye.Take hede al you that hauehave houſeholdes and chyldren. Happye be y^e baren, and the wombes, whiche hauehave not borne chyldren, and the breſtes whiche hauehave not gyuen ſucke. Why ſhulde they ſo complayne / but that all theyr dampnacyon cōmeth to them for theyr ſones / whiche yf they had lacked, peraduenture they ſhulde hauehave ben bleſſyd. Trewely theſe wordes ſhulde open the iyes of y^e Fathers and mothers to loke ſpiritually vponupon theyr chyldren leſte the wretched chyldren, ſhulde be deceyued by the falſe carnall louelove of theyr father and mother, whā they be not angrye with theym bycauſe they obey them after the cōmon nature of the people / by the whiche thynges, theyr free wyll is ſtablyſſhed and waxeth ſtronge / and yet the cōmaundemente of God therfore cōmaundeth vsus to honoure our Father & our mother, that y^t chyldren may be made lowe, demure, & meke / theyr free wyll broken & dyſtroyed. Therfore as it is ſayde in the other cōmaundementes, that the workes muſt be ſo obſerued, that they procede out of the fyrſt worke, euyn ſo here / let no man thynke that the orderynge and bryngynge vp of his chyldren is ſuffycyent of it ſelfe / but yf it be done in the grace & fauoure of god / ſo that a mā doubteth nothynge of it / but that he pleaſeth god in all ſuche workes. Therfore let theſe workes be nothynge els to a mā but ſygnes and exercyſynges of fayth to truſte in God / & to hauehave a ſureneſſe in his grace, and lyberall wyll. For without this fayth noo worke other lyueth / or is good and pleaſaunte to god.

For many of the Hethens, and gentylles hauehave brought vp theyr chyldren well / but that dyd profyte theym nothonge, bycauſe of theyr vabeleue.

THe ſeconde worke of this cōmaundemēt is to honour our ſpirituall mother holy churche, and the eccleſyaſtycall power, cōmaundynge, forbydgynge, ordeynynge, makynge, curſynge, or abſoluynge. In all theſe we muſte obey them and as we honoure, louelove, and feare our bodely fathers & mothers, euen ſo we muſt obey the ſpyrytuall power in all thynges, whiche be not contrary to the thre fyrſte cōmaundementes of god. But in this worke, the matter is farre ī worſe caſe, thā in the fyrſt. For it wolde become the eccleſyaſtycall power to punyſſhe ſynnes by excōmunycacyon / curſynge, & lawes / and to compell theyr ſpirytual perſons to goodnes / that they myghte hauehave a cauſe to do good workes, and to exercyſe them ſelfes to obedyence / and gyuyng honoure to the power. But we ſe that the ſpirytuall power taketh no hede at all to kepe theyr chyldren in theyr offyce / but ſo to deale with theyr people & ſubiectes, as mothers folowynge theyr louers. As it is ſayd in the .ij. chap. of Ozee. They preache not, they teche not, they reſyſte not, they rebuke not, they punyſſhe not / and to be ſhorte there is no eccleſyaſtycall gouernynge left in all chryſtendome. What than ſhulde I ſpeake in this worke? There be lefte yet ſome faſtyngdayes, and holy dayed / which it were better to anulle / but no man careth for that. So there is no thynge that flouryſſheth nowe / but excōmunycacyon, for duetyes accuſtomed / the whiche thynge oughte not to be. But the power of the churche ſhulde ſe that adulterye, vnclenneſſe, glotonye, pryde, vnmeſurable ryote of all thynge, and ſuche other vyces be punyſſhed and let. And alſo that y^e colleges, and abbeyes, paryſſhes, & ſcoles be well ordred / and y^e goddes ſeruyce be holely kept in thē. And that the yonge bothe men & maydes in the ſcoles and abbeys hauehave good and cōnynge men prouyded to teache them, that they may be wel brought vp / that the olde may ꝓfyte y^e yonge by good example / & that the chyldren & cōmon welth may be fylled & garnyſſhed with goodly youth. For ſo ſaynt Paule taught his diſcyple Titus / y^t he ſhuld teache well and gouerne all degrees & eſtatꝭ, yonge and olde men and womē. But nowe we lyue eueryevery man after his owne wyll, eueryevery man teacheth hym ſelfe, yea (alas for ſorowe) it is come to the poynt / that the places in the which goodnes ſhulde be taughte, be now made ſcoles of vanyties, ſo that no mā taketh hede of outragious youth

IF eueryevery thyng were ordered after this maner, than a mā myghte ſhewe howe honour and obedyence ought to be done to eccleſiaſtyke perſones. But it is nowe with theym, as it is with bodely fathers & mothers, whiche ſuffer theyr chyldren to moch after theyr owne mynde & wyll / and eccleſyaſtycall power, dothe nowe graunte and dyſpence / and for money pardoneth more than it may pardone. Here I wyll let many thynges paſſe y^t I myghte ſpeke of / for I ſe moo thynges than be well. Couetyſe ſytteth and gouerneth, and the churche teacheth that, that it ſhulde forbyd. And beſydes theſe, it is open to eueryevery mans iyes / that the lyuynge of the ſpyrytualtie is moche more vngoodlyer and vyler / than the lyfe of the lay or ſeculer men. Wherfore the chryſtyan cō mon welthe muſte nedes be dyſtroyed / and this cōmaundemēt ſubuerted. For where there were ſuche a byſſhoppe, as wolde take hede, vyſyte, loke vponupon, and go aboute all ſuche orders and degrees, with ſo great dylygence and laboure, as he is bounde / truelye one cytie were to moch for hym. For in the tyme of the apoſtles / whan the churche was moſt ſtouryſſhynge / eueryevery cytie hadde one byſſhop, although the laſt parte of the worlde, was not than chryſtened. Howe thanne ſhulde it be well amonges men / whan one byſſhop wyll hauehave thus moche / another ſo moche, the thyrde chalengeth halfe y^e worlde / and the fourthe wolde hauehave all the worlde vnderunder his rule? Therfore it is nowe tyme to praye to god for grace. For we hauehave eccleſyaſtycall power ynoughe / but as for eccleſyaſtycall gouernyng we hauehave lytell or none. In the meane tyme, he that knoweth myghte helpe / that y^e colleges or preeſtes abbeys, and paryſſhes, & ſcoles / were well ruled and gouerned. For this alſo is the eccleſyaſtycall power, to make fewer colleges, abbeys, and ſcoles where as no profite cōmeth of them. Truely it is better to hauehave no colleges nor abbeys at all, than to hauehave euyll rule or ordre in them, wherby god is greuouſly offended.

THerfore whan the ſuperyours be froward, and ſuffre theyr offyce to decay, it muſt neades folowe that they abuſe theyr power, ſettynge forthe outwarde euyll workes, bothe them ſelfe & to y^e people / none otherwyſe thā the father & mother, yf they commaunde any thynge contrarye vntounto god. Here therfore we muſt beware & wyſe. For the apoſtell ſhewed before, that ſuche peryllous tymes ſhulde come / in the whiche ſuche ſuperyours or offycers ſhulde rule. Yet ſuche ſuperyours hauehave this cloke to couer theyr iniquitie withall / to beare men in hande that they repyne & reſyſte the power of god / yf at any tyme what ſoeuer they ſtatute or ordayne, be vndone or let. Therfore let vsus than take in our handes the thre fyrſt cōmaundementes of god / and the ryght table, beyng ſure that no man, nother byſſhoppe nor pope / no nor aungels, maye ordayne or commaunde any thynge contrarye / dyſagreinge or repungnyng to y^e thre fyrſt cōmaūdemētes & theyr workes. But yf they go about y^e contrary, it is nought worth nother byndeth any man. And we alſo do ſynne obeyeng ſuche cō maundementes & conſtytucyōs / eyther doyng thē or twynkelyng at them. By this a man may lyghtly perceyue / howe that ſycke mē be not bounde w^t the cōmaū demētꝭ of faſtyng / nother womē great with chylde / nother they y^t may not faſt for any other cauſe w^tout hurt. And y^t we may ſerche this matter more groundelyer / There is nothyng nowe y^t commeth from Rome / but y^e marte & fayre of all thyngꝭ of y^e churche, which be opēly bought & ſolde w^t out any ſhame / as ꝑdōs, ꝑyſſhes abbeys, dioces, prelacy, benefyces, & what ſoeuer was made & ordayned in any place to the honour of god. By reaſon wherof all the ryches, goodes, and money of all the worlde, be not onelyonly dryuen to Rome / which were but a lytell loſſe. But alſo paryſſhes, dyoces, and prelacy, be pulled, forſaken, and waſted. So that Goddes people is dyſpyſed and loſte / the worde, name and glorie of god, be trode vnderunder fete fayth is dyſtroyed. and all to the ende that ſuche colleges and offyces, maye be gyuen not onelyonly vntounto vnlerned, folyſſhe, and vnworthy / but alſo to Rome ronners, the chefe heddes of al noughtye packes in the worlde. And ſo thoſe thinges that were founded to the worſhyp of god, to the fyndynge of prechers, whiche ſhulde rule and correcte the peonowe ſpente vponupon horſes, horſe kepers, and moyles / Yea and yf I maye ſpeake ſomwhat vnſhamefaſtly / vponupon the whores and alſo whore hunters of Rome / of whom yet we hauehave no kyndnes, but be mocked vntounto oure tethes lyke fooles.

SEyng therfore y^e all theſe intollerable folyſſhenes be done vnderunder y^e name of god and ſaynt Peter (as thoughe y^e eccleſyaſtycall power were ordayned to hauehave y^e glorye of god in ſhame & mockyng, & to diſtroye chryſtyan cōmon welth bothe of bodye and ſoule.) We oughte vndoubtedlye to reſyſte them, as moche as we may. For here we muſte folowe the example of good chyldren / whoſe fathers be madde. And fyrſte of all we muſte loke from whenſe this lawe came / that ſuche thynges as were ordayned founded and gyuen to y^e worſhyppyng of god and bryngynge vp of our owne chyldren / ſhuld returne to y^e vſe, ſeruyce, & profyte of theym that lye at Rome, and nothyng to be done in the meane tyme here at home where it were moſt mete & cōuenyēt, Why be we ſo madde The byſſhoppes and the chiefe of the church be here ſo ſlacke / y^t they do not onelyonly not reſyſt ſuche thynges / but alſo they feare, leſt other wold reſyſt, & ſo they ſuffre y^t chyrſtyan cōmon welthe to peryſſhe. Fyrſte of al let vsus mekely call vponupon god / thā let vsus ſet vpō to redreſſe theſe myſcheuous w^t hande / ſtoppe the meſſyngers of Rome theyr waye / ſhewyng thē lowly and gentylly / that yf they wolde rule theyr benefyces / they ſhulde be reſydent vponupon theym / feadyng the people w^t preachynge & good example, which thyng yf they wyll not do / or els lye at Rome or other places, pyllyng & pollynge y^e paryſſhes. Let y^e pope or other fynde thē to whom they doo ſeruyce. For it is not mete y^t we ſhulde fynde the byſſhoppe of Rome / his offycers or cōmynaltie / ye rather his bawes & whores, with the loſſe & vndoynge of our ſoules. Lo theſe be the verye Turkes / whom kynges, prynces and gentylmen / ſhulde fyrſte inuade / not for hope or remēbraū ce of theyr priuate welth, but for the louelove onelyonly of Chryſtes cōmon welth / and to let the ſclaunders hurtes / & blaſphemye of the name of god.How the byſſhopp of Rome ought to be handeled with all his whā they bē out of the way. Thus therfore muſte ſuche ſpyrytuall ꝑſones be handeled and regarded as a madde father / whiche excepte he be taken and let (whiche thynge yet muſt be with feare & reuerence.) may deſtroy bothe chyldren and patrymonye, & all that he hath. Soo truely ſhulde we take the power of Rome honourably, as … father / but whan they be madde and wood / they muſte be let from theyr purpoſe / leaſte by that the common welthe of Chryſte be vndone.

THere be ſome that thynke, that this ſhuld be referred to a generall counſell / but I ſay it is not to be done. For we hauehave had many counſels, in the whiche this matter hath ben had in hande / & eſpecyally in the counſell of Conſtance Baſyll / and the laſt at Rome / but yet there is nothynge fynyſſhed, ſo y^t it is euer worſe and worſe. Nother do ſuche counſels profyte any thynge ſyns that the wyſdome of Rome hath ymagyned this inuencyon / that kynges and prynces muſte be fyrſt bounde by an othe / that they ſhal ſuffre them ſtyll to poſceſſe & kepe that, that they hauehave without any dyſturbance.Suche requeſtes and condycyons hath the byſſhop of Rome y^t nowe is, Clement the .vii. made to y^e prynces of Germany / yea & moch worſe, for a generall counſell to be hadde. And ſo they laye a barre and a ſtoppe to withſtande all reformacyons, and to defēde theyr lybertie and lycence of all vngodlyneſſe. Albeit ſuche an othe made by vyolynce agaynſte god and ryghte / letteth the holy ghoſte, whiche (they ſaye) beareth the rule in ſuche counſels. But this were the beſt & onelyonly remedy that is lefte. Yf kynges, prynces, gentylmen, cytyes, and vniuerſyties, wolde take y^e matter in hāde to reforme it theyr ſelfꝭ, & ſo handle it / that y^e byſſhops & ſpyrytualtie fearyng theyr cauſe / ſhuld hauehave an occaſion to folowe. For here is nothīge to be regarded: but y^e fyrſt cōmaū dementꝭ of god / agaynſt the whiche, nother pope, nor heuen / nor erth may forbyd or cōmaūde any thing, nother is ther any ieoꝑdie in curſingꝭ or thretenyngꝭ / wherby they go aboute to let a laufull redreſſyō. Nomore thē it doth no hurt yf y^e furyous father, greatly threten his ſone, y^t holdeth hym / & let hym fro his madde doynge.

THe thyrde worke of this cō maundemēt is / to obey the temporall or ſeculer power, as Paule teachyth to the Romans, the .13. chapitre / and to Titus the fyrſte chapytre / and ſaynt Peter in his fyrſt epyſtle the .2. chapitre ſayeng Submyt your ſelfes vntounto all men / other to the kynge, as chief / or to his offycers as ſent of hym, to the punyſſhement of all yll doers / but for y^e prayſe of wel doers. The offyce of y^e tēporall or ſeculer power is to defende theyr cōmons & ſubiectes / to punyſſhe thefte, brybery, and adulterie / as ſaynt Paule ſayth to y^e Romans the .13. chapyt. The hyghe power bereth not a ſwerde for noughte But he is the mynyſtre of god to take vēgeaūce of them y^t do euyl: but to do good to thē / y^t be good / Here than we ſynne .ii. maner of wayes. Fyrſte whan we deceyue the ſeculer power, other by lyeng deceyte / or vnfaythfulneſſe / and agayne whan we obey them not, byddynge, or cōmaundynge vsus any thynge / whyther it muſte be done with body or goodes. For thoughe they do vniuſtly / as the kyng of Babylon dyd to y^e chyldre of Iſraell: yet god wolde y^t we ſhuld obey them / without all diſceyte or any begyle. Secondarely, whan we backebyte them / & whan we be angrye and can not be auenged, whan we grudge agaynſt them, or hurte them with euyll wordes priuely or openly. In all theſe thynges we muſt regarde that, that ſaynt Peter cō maundeth vsus to regarde / & ſpecyally that theyr power can not hurte our ſoules, but onelyonly oure bodyes and goodes / except they openly compell vsus to do agaynſt god, or vniuſtlye agaynſte men / as the Heathen prynces compelled many Chryſtyanes, before they came into Chryſtes relygyon. And as it is ſayd, the Turke dothe nowe a dayes / for to ſuffre wrong hurteth not the ſoule, but maketh it better, thoughe it taketh ſomwhat from the bodye or goodes. But vnryghtuous doynge dyſtroyeth the ſoule / yea thoughe thou gette all the good of the worlde.

ANd this is y^e cauſe, y^t there is not ſo great peryll in the ſeculer power whan it doth yll / as in the ſpirytuall or eccleſyaſtycall power. For the ſeculer or temporall power can not hurte / in as moche as they meddyll not with preachynge and ſermons, and with faythe / & the thre fyrſte cōmaundementes of god. But the eccleſiaſtycall power hurteth not onelyonly, doyng vnryghtwyſeneſſe. But alſo whan they leaue theyr duetye, and do that that is not theyr duetye / yea thoughe it were better than the beſt workꝭ / that the ſeculer power doth. And therfore ſuche men muſte be reſyſted whā they do wrōgꝭ / & not y^e temporal powers / all thoughe they lyue contrarye to theyr offyces. For the poore cōmon people ſo folowe the eccleſyaſtycall power in belefe and in lyfe, that both they be blynde as betelles, and knowe neyther what to beleue, nor to do. Furthermore the eccleſyaſtycal power was ordayned for nothyng els / but to brynge the people by faythe to god / the whiche thynges be not in the temporall or ſeculer power. For whether the temporall powers do theſe thynges or leaue them vndone after theyr owne mynde / yet my faythe goeth forthe neuertheleſſe / her way workyng by it ſelfe / and not compelled to byleue by theyr example. Wherfore the temporall power is of verye lytell force before god to hurte any mans ſoule, & of moch leſſe reputacyon & weyght, than that for the euyll lyfe or good lyfe of it, we ſhulde moue any ſedicyon, dyſobedyence, and debate. And agayne the ſpirytuall & eccleſyaſtycall power is a great good and excellent thynge, & of more hyghe value before god / than that the leaſt chryſten man ſhulde ſuffre them / and not to ſpeke to thē, yf they ones ſwarue one heare brede from theyr offyce. I wyll not ſay, yf they go vtterly agayne theyr offyce / as we ſe nowe dayly.

THere be many abuſes in this tēporall or ſeculer power. Fyrſt, whan they y^t enioye the dygnytie do folowe the counſell of flatterers / whiche is a cōmon and meruaylous hurtefull dyſtruccyon and peſtylence / and can not be auoyded to moche. And in this poynte the offycers be ledde (as men ſaye) by the noſe, to y^e great hurte and euyll of the myſerable people / bycauſe that where men be ſo ledde, there is cōmenly ſuche gouernaūce, as the Ethnyke ſpeketh of. That lyke as the ſpyder webbes be ſtronge ynoughe to holde faſte flyes, where as the mylne ſtones braſt through thē, and go theyr wayes. Euen ſo y^e poore people be holden w^t lawes conſtytucyons, and rules / the great men ſcapynge and at lybertie. Therfore where as the lorde or prynce is not ſo wyſe by hym ſelfe, ſo bolde & vertuous, that he nedeth not the coūſell of other / there muſte nedes be (excepte god ſhewe a peculyar myracle) a chyldyſſhe rulynge and gouernaūce. Therfore almyghty god amōges all other plages & troubles, nombreth & iudgeth euyll and folyſſhe offycers, princes, and rulers / with whome he thretened to punyſſhe y^e people / Eſaye the .iii. chap. I ſhall gyue chyldren to be theyr prynces / & effamynate mē ſhall hauehave power ouer theym. And truely god in ſcrypture hathe thretened foure plages or punyſſhementes, Eſechiell the .xiii. chapy. The fyrſte is the peſtylence moſte poyſoned & deadely, whiche Dauyd choſe. The ſeconde hungre / the thyrde ſwerde or batell / the fourthe, euyll beaſtes and lyons, wolues, ſerpentes, and dragons / wherby bē ſygnyfyed euyll gouernours. For where as ſuche rulers be / y^e countrey hath not myſchefe and loſſe onelyonly in theyr bodyes, goodes, and ryches, & all other thynges / but alſo in fame, honoure, lernyng, vertue, and in helthe of theyr ſoules. For peſtylence and hungre maketh men good and ryghtwyſe. But warres and yll rulers loſſe & dyſtroye bothe all temporall goodes perpetuall.

IT is alſo the duetye of a ſynguler wyſe prince, not to punyſſhe alway w^t dethe, thoughe he hauehave neuer ſo good and iuſte a cauſe. For it is moche more excellent vertue that he do harme or loſſe to his lawe / than to the goodes or bodyes of his ſubiectes, yf it may be to the profyte of his cōmons or ſubiectes. In aſmoche as y^e temporall lawes regarde onelyonly temporall thynges. Therfore this is a folyſſhe ſayenge, the lawe is with me in this matter / wherfore with myghte & power I wyll reuenge it & kepe it / ye thoughe all other ſhulde be wrapped in ieoperdye and myſchiefe.Octauian themperour. We rede that the Emperoure Octauyan wolde neuer more make any warre, had he neuer ſo ryght a cauſe / oneleſſe he were ſure y^t he ſhulde warre for more profyte than hurte, or at y^e leſte with tollerable loſſe. In ſo moche that he was wont to ſay / that warryours were lyke them that fyſſhed w^t a golden hooke / whiche whan it is loſte, can neuer be recompenſed by takynge of fyſſhe. For he that leadeth a waggen, muſte nedes go otherwyſe than he that goeth a lone. For he y^t goeth alone may kepe this way & that way as he wyll / but the caryer or carter muſte nowe turne this way / nowe that waye, as his cart or horſes may folowe hym / whome he muſt regarde & not his owne wyll. So it is neceſſarye that a prynce or a lorde guydynge an hooſte / go forth not after his owne mynde, but by the power and cōmodytie of his hooſte / more regardynge the profyte, nede, and cōmodytie of his companye / than his owne wyll and pleaſure. For a prynce or a lorde cōmaundynge or rulynge after the mynde and luſte of his owne brayne and folyſſhe hede / is lyke a madde caryer or carter, that dryueth horſe & carte headelynge, throughe buſſhes & groues, dyches, poddelles, waters, hylles, and dales / and neyther loketh for wayes nor brydges / ſuche a carter ſhall not lōge carye but breake his wagen all to peces. And therfore it were moſt profytable for prynces and kyngꝭ that they rede, or els cauſe to be redde to theym / euen from theyr chyldhode. As well the ſtoryes of ſcrypture, as of the gentylles / for they ſhuld fynde more lernynge, and more examples, to rule and gouerne in them / thā in all the bokes of lawe and decrees / as we rede in the reygne of the kynge of Perſie, in the .vi. chapytre of Heſters. For we be euer taughte more by examples and ſtoryes, than by lawes, decrees, & conſtytucyons, bycauſe that in ſuche examples & hyſtoryes / ſure experyence teacheth vsus, and here bare wordes teache vsus.Prynces, lordes with other noble men ſhulde exeriſe them ſelfes in .iii. maner of workes. All prynces, noble men and lordes, ſhulde hauehave thre ſpecyall workes / which they may do, ſpecyally in our countrey. The fyrſt that they anulle the horryble abuſage of eatynge & drynkyng / not onelyonly for the vnmeaſurableneſſe of it / but for louelove and charytie. For by ſwete meates and ſawces, without the which a mā may lyue well ynoughe / no lytel loſſe of tēporall goodes is crepte and dayly entreth into this lāde. In takyng awaye of the which two hurtes / the temporal power ſhulde hauehave ynoughe to do / for they be deply roted. Howe ſhuld the prynces ſerue god better, thā to make theyr owne regyōs more plentuous? The ſeconde is to take away y^e vnmeaſurable waſt of apparell and rayment, in the which ſo moche good is waſted / and that onelyonly for the pleaſure of the worlde and the fleſſhe / y^t it is fearefull to thynke on it / that there ſhulde be ſuch myſuſe foū de amonges the people, gyuen & ſworne to Chryſt / baptyſed and dedycate to beare his croſſe with hym / and dayly preparynge our ſelfe to dethe. If this were done vnauyſed, it myght the better be ſufferde. But nowe whan it is done ſo boldely, ſo vnponyſſhed, ſo vnſhamefaſtly / and ſo that no man letteth it, gayne ſayeth it, nor reſyſteth it: yea rather glory and prayſe is gotten by it / it is an vngodly, & an vnholy thyng, not becommynge chryſten men. The thyrde is to expelle and put awaye all penſyones and fayres of vſerye / by the whiche all men, countreys, and cyties, throughe out all the worlde / be corrupte, waſted, deſtroyed, and loſte / and that by y^e vngracyous cloke and coloure whiche they make to the ende that it ſhulde not be called vſerye / as to reſygne a benefyce vponupon a pencyon, & than redeme it for money / & yet it is in dede worſe than vſerye, bycauſe it is not exchued, as vſery is before. Theſe ben the thre Iewes whiche (accordyng to the cōmen prouerbe) ſucke vp, waſte, and conſume all the whole worlde. In this poynte therfore y^e prynces, noble men, & lordes oughte not to ſlepe nor be ſlouthfull, yf they wyll gyue a good accompte of theyr offyce before god.

HEre alſo myght be ſhewed the wyckedneſſe, famylyer, & greatly vſed of the offycyalles & other the byſſhoppes & ſpirytuall offycers, whiche excommunycate the poore people, and handell them and vexe theym with great burdens and troubles / ſo longe as they hauehave one farthynge lefte. Suche thynges ſhulde be let by the ſeculer power / ſeyng y^t there is no other remedye / nor helpe. O I wold to god y^t there myght be ones ſuche a cōmon welth ordeyned / whiche wold take away all ſtewes / as it was in the people of Iſraell / for it is an vnholy, & an vnchryſtyan ſygne / that chryſten men ſhuld hauehave an houſe ordeyned for cōmon ſynnes / y^e whiche thyng in olde tyme was not herde of. Therfore it wolde be conuenyent, that there were a cōſtytucyon & ordenaunce made that men ſhulde be maryed betymes to maydes, to auoyde ſuche myſcheues / in the whiche thyng ſhuld labour bothe ſpyrytuall & temporall rulers / aſwell the ſpyrytuall as the ſeculer offycyals / And yf this was poſſyble amonges the Iewes / why ſhuld it not be poſſyble amongꝭ chryſtē men. And agayne yf it be poſſyble in ſome ſtretes, caſtels, townes and cytyes / as we ſe byfore our iyes / why is it not poſſyble ī eueryevery place? But this letteth it / that there is no good gouernaunce in all y^e worlde / no man wyll take payne And herof it cōmeth that y^e craftes men be fayne to let theyr ſeruauntes kepe holye daye / whiche be ſo ryotous y^t no man may let them. But & yf there were an conſtytucyon and an ordynaunce / that they ſhuld be compelled to obſerue and obey / and y^t they ſhuld not be receyued of any mā in any other place / there ſhuld be a great hole ſtopped to this myſchefe / Oh god helpe / I trowe, this be to greate a deſyre / And lytle hope I hauehave that it wyll be reformed all that. Now ſe y^t here be but fewe workꝭ / declared to prynces / lordes, and offycers / but yet they be ſo good / and ſo many / y^t they may hauehave ynough to do / wherin they maye ſerue god eueryevery houre / Nowe muſte theſe workys alſo / no leſſe than all other workꝭ be done in fayth Let no mā preſume to pleſe god by his workes / but as by truſte towarde god / that he doth ſuche workes to his mercyfull & gentyll god / onelyonly for the honoure & glory of god ſo muſt he do them and ſo ſerue & profyt his neyghboure in them.

THe fourthe worke of this cōmaūdemēt / is obedyence of ſeruauntes & craftes men towarde theyr lordes and ladyes, maſters & mayſtres. Of whome / ſpeaketh ſaynt Paule to Tytus the ſeconde chapyter / let the ſeruauntes be obedyente to theyr maſters, pleaſynge them in all thynges not ſpeakynge agynſte them / but ſhewynge good fayth in all thyngꝭ / y^t they may garnyſſhe the doctryne of our ſauyour in all thynges / that he, which is agaynſte you maye be afrayde, hauyng no euyll to ſpeke of you Saynt peter ſayd alſo / ſeruauntes obey your maſters with all feare / not onlye yf they be good and curtoys, but alſo yf they be froward / for it cōmeth of grace / yf a man for conſyence towarde god, endure grefe / ſuffrynge it vniuſtly / yea & nowe y^e greatteſt cōplaynt in y^e worlde is agaynſt ſeruauntes and worke mē / that they be ſo ſtubbourne / ſo vnthrifty / ſo euyll manered / and ſo deſyrouſe of auauntage / And this trouble is ſent of god / For this obedyence / is the onlye worke of ſeruauntes / wherwith they may be bleſſed / ſo that they neade not pylgrymages to ſayntes / nother yet this deade nor that / yf theyr herte only bowe vntounto obedyence that they be redy to do and leaue vndone what ſoeuer they know ſhal pleaſe theyr maſters & theyr wyues / & that al in playne fayth Not y^t they wolde deſerue great thynges by theyr workes / but that they do theym all in truſte of the louelove and grace of god / in the which ſtande al deſeruyngꝭ / and that they come purelye and frelye of ſuche louelove / deſyre, and truſte in god / ſo that they ſuffer ſuch workes to be an exercyſyng and monyſſhynge to ſtablyſſhe ſuche a faythe more and more / For as I hauehave ſayd ofte tymes / this faythe maketh all workes good / ye all workꝭ muſt be done of fayth / ſo y^t fayth is the maſter of workes.

The maſter & mayſtres duty towarde theyr ſeruaūtes.OF the other parte the maſters & mayſtres, muſte rule theyr ſeruaūtes and maydes, and worke men not cruelly / not ſekynge all thynges to the quycke / but fuffer ſome thynges / as thoughe they ſe nowe them not for peace and vnyte / for ſeynge in this erthelye lyfe / we lyue in vnperfytnes / all thyngꝭ can not be done to the poynte in no degre or ſtate / of the whiche ſayth ſaynt Paule to y^e Colloſyans, y^e 4. chapyter / ye maſters do vntounto your ſeruauntes y^t / which is iuſt & equall / remembryng alſo that you hauehave a maſter in heuē / And therfore as the maſters wolde not that god ſhulde do extremely with them / but to be forgyuē many thynges by his grace / ſo they ought therfore to be more meke to theyr ſeruauntꝭ / forgyuynge them many thynges / yet they muſt take hede / that they lyue well / and that they learne to ſerue god. Here thou ſeyſt agayne / what good workes / the good man and good wyfe of the houſe maye do / howe goodly / howe nyghe, howe ofte, and howe many wayes / doth he moue & ſet forth good workes to vsus all? that we neade not to aſke for good workes / that be far from vsus and inuēted by man / as by goyng pylgrymage / buyldynge churches / ſekynge of perdones / and ſuche other / Here alſo I ſhuld ſpeake / howe the wyfe ought to obey / be vnderunder gyue place, gyue few wordes / & ſuffer her huſbāde / as her ſuperyour & maſter / where as it is not agaynſt god / And agayn howe the huſbande ſhulde / louelove & cheryſſhe his wyfe / not requyrynge eueryevery thynge to the vttermoſte / as ſaynt Peter & Paule hauehave ſpoken manye thynges of this matter / but this thynge is meter for a longer declaracyon than the .x. commaundementes / and it maye be lyghtlye knowen by theſe chap.

BVt what ſoeuer is ſpokē of theſe workes / it is comprehēded in theſe two obedyence and buſynes. For obedyence becōmyth the people or ſubiectes / buſynes beſemyth maſters or ſuꝑyours, that they care for theyr ſubiectes to rule them well / to handle thē curteyſly and gently / and to do all thynges that maye profyt & helpe thē / for this is theyr waye to heuen / theſe be the beſt workꝭ that they can do in the world / by the whiche / they be more acceptable to god / than yf they other wyſe dydde pure myracles / So ſayth ſaint Paule to y^e Romans the .12. chapyter / he that ruleth in buſynes / As thoughe he ſhulde ſaye / Lette hym not be moued what other men, or other orders do / nother let hym loke of this worke, nor of that / whyther it ſhyneth goodly or ſeme obſcure / but let hym take hede of his one condycyon / remēbryng his ſtate, howe he maye profyt his ſubiectes / and there let hym abyde / not ſufferyng hym ſelf to be plucked from them, no, not by y^e ꝑſuaſyon of angelles in heuen / nor by temptacyons of y^e deuyll in hell, this is a redye waye bryngynge hym to heuen. Oh that yf any man wolde thus keape hym felf and his degree / and wolde do this one thyng / how ryche ſhuld he be ſhortly of good workes ſo pryuelye and ſo cloſelye that no man ſhulde perceyue it but god? but nowe all theſe lefte vndone / one rōneth in to y^e Charterhowſe an other hyther / & an other thyther / as though good workes & the cōmaundementꝭ of god / were caſte downe / and thruſte in to corners / and yet it is wryten in the fyrſte chapytre of the prouerbes / that y^e wyſdome of god ſhewed forth her cōmaundementes open in the ſtretes, in the cheyfe of the people / & in the gatꝭ of the cytie / wherby is ſygnyfyed / that they be euer plenteous, & abundaunt in all placꝭ, ſtates, degres & tymes. But we be ſo blynded / that we ſe them not / in any place and ſo ſeke other workes / y^e whiche thynge Chryſte hath ſhewed byfore / Mathewe the .2.4. yf any man ſhall ſaye vntounto you / lo here is Chryſte or there is Chreſte / byleue hym not yf they ſaye / lo he is in wyldernes / go not out / lo he is in the inwarde houſes / byleue them not / for there ſhall aryſe many falſe anoynted and falſe prophetes.

AGayne obedyēce is conuenyēt for the ſubiectes / y^t they vſe all theyr labour & dylygē ce doynge and leuynge of that / that theyr ſuperyours requyre / not ſuffryng them ſelfe to be put or plucked from thenſe / nother regardynge what other do / Nother let them thynke / that they do wel / or do any good workes, whyther they praye or faſte / or what name ſoeuer it hath if they exercyſe not them ſelfes in this obedyence / But yf there be any thynge cōmaunded by the ſeculer power (there as is oft tymes) that is contrarye or a let to goddes cōmaundementes / than there endeth obedyence / there is the dutye anulled / for here muſte be ſayde / that ſaynt Petre ſayde to the rulers of y^e Iewes / We muſt obey more god than men. He ſayde not, we muſte not obey men / for that were falſe / but we muſt obey more god than men / ſo we muſte nother helpe nor obey the prynce / that wyll keape warre / hauynge an īiuſte cauſe openlye knowen / For god hath cōmaunded that we ſhulde not ſlee oure neyghbour / Nether do hym wrō ge / or hurte hym wrongfullye. Alſo yf the temporall power cō maūde vsus to beare falſe wytnes to lye, to robbe, to decyue, & ſuch other / we ſhulde rayther deſpyſe goodes honour / bodye and lyfe / than do it / ſo y^t the cōmaūdemēt of god myght be ſaued & hole.