The First Commandment of the Second Table: Honor Your Father and Your Mother

We learn of this commandment, that next to the high works of the 3 first commandments, there is no better work than obedience and service to those who are ordained to be our superiors. And therefore disobedience is a greater sin than manslaughter, uncleanness, theft, and deceit, and whatever may be comprehended in it. For we can know no better the difference of sins, which is greater one than the other, than by the order of God's commandments. However, every commandment by itself has difference in its work, for who is he that knows not that to curse and ban is more grievous than to be angry, and to strike is worse than to curse, and to strike father or mother is worse than to strike any other of the common people? Therefore these 10 commandments teach us how we ought to exercise good works to our neighbor, and first to our superiors. The first work is to honor our bodily father and mother. The which honor stands not in this only, that we show ourselves godly in our gesture, but that we apply and obey them and have their words reverently in our eyes, setting much by them, and regarding them, following them, holding our peace and suffering them, however they treat us, when it is not against the three first commandments. And moreover if they have need we must provide them meat, clothing, and house. For it is not for nothing that God said, honor them — he said not love them — however it be that love is also required, but honor is higher than single love, for it has a certain fear growing together with love, causing a man to fear more the displeasure than the punishment. Even as we worship relics with fear, and yet we flee not from them as from punishment, but rather approach nearer to them — such fear mingled with love is true honor. For there is another fear without love, to those things which we despise or flee from, as from murderers or punishment, and there is no honor. For it is fear without all love — indeed it is a fear joined with hatred and envy — of the which is a proverb of Saint Jerome, saying that that we fear we hate. With such fear will God neither be feared nor honored, nor yet our father nor mother, but with the first fear, to whom love and trust are joined.

This work seems light and easy, but few esteem it worthily. For whereas the father and mother are good, loving their children, not with carnal love, but as they are bound to holiness and the worshipping of God, bringing them up and teaching them in the three first commandments, there is always the child's own will broken, so that he is compelled to forsake and to suffer that which his nature would not, whereby he finds a cause to despise his father and his mother, and to grudge against them, or to go about and do worse things. There then goes away both love and fear, except the grace of God help. Likewise when the father and mother correct and chastise their children as they deserve — indeed sometimes more than they deserve (the which thing yet is no hindrance to the soul's health) — then the perverse nature takes such chastising with disdain. Moreover there are some of such ungracious disposition that they are ashamed of the poverty, love, birth, deformity, or slander of their father and mother, suffering themselves to be moved more with such things than with this high commandment of God, which is above all things, which by his great counsel has given them such father and mother to prove and exercise them in his commandment. But this is much stronger when the children are at liberty, for then love going down, there is much love taken away from the father and mother. Whatever is commanded and said of our father and mother, that must be understood also of those that are in the stead of our father and mother when they are dead or absent, as are our kinsfolk, our godfathers, temporal rulers, and spiritual fathers. For every man must be ruled by other men, and be under them. Therefore we see here also how many good works are taught in this commandment, inasmuch as all our life is subject to other men. Hence it comes that obedience is so greatly praised, and that it comprehends all virtues and good works in it.

There is another slander against the father and mother, much more subtle and perilous than the first, which is garnished and set forth for right and true honor. And that is when the child lives after his own mind and will, his father and mother suffering him to do it. Here is honor, here is love, but it is but beastly of both parties. Here the father and the mother please the child, and the child again pleases the father and the mother. This punishment is so open and common, that there be very seldom examples seen of the first slander, which thing happens because that the father and mother be blinded, and neither know nor worship God in the first commandments. And for this cause, they cannot see what thing their children lack, and how they should be taught and brought up. And so they bring them up to profane and worldly honors and riches, that they may only please men, and by all means to be exalted and made great men. This thing is pleasant to the children; into this they be obedient without any gainsaying. So the commandments of God, under the color of goodness go to wreak, and that is fulfilled: which is written by the prophets, Isaiah, and Jeremiah, that the time should come, when the children should be destroyed by their own fathers and mothers. After the example of king Manasseh which suffered his son to offer, do sacrifice, and burn beasts to the idol Moloch. For I pray you, what other thing is this, than the child to do sacrifice and offer to an idol, when the father and mother bring them up more to the love of the world, than of God, suffering them to be carried after their own will, in the pleasures of the world, to be set afire with the love, mirth, goods and honor of this world, and the love and glory of God, and the pleasure of everlasting goods to be quenched and completely put out in them? O how great jeopardy is it to be a father and mother, where as nothing reigns but flesh and blood? For it stands wholly in this commandment, that the three first and six last be known and kept. Inasmuch, as it is commanded to the father and mother to teach their children those things as it is in Psalm 77. He gave his commandment to Jacob, and put his law into Israel, when he commanded the fathers to declare these things to their children, that their posterity might know them, and that their children when they be grown up, might show the same to their children also. And this is the cause why God has commanded to honor your father and mother, that is, to love them with fear, for love without fear is more slander than it is honor. Now mark therefore whether all men have enough good works to do, or not. Whether they be fathers and mothers, or they be children. But we be so blind, that we let this alone and seek for other works not commanded.

Where then as the father and mother be so foolish, that they bring up their children wantonly and worldly, the children in no way should obey them, for God is more to be set by in the three first commandments, than our father and mother. I call wantonly and worldly bringing up, when they teach us not more to seek and follow God, than the pleasures, honors, riches, and power of this world, to wear lawful and clean clothing, and look for honest goods, is necessary and no sin. So yet that the child be so taught in his heart that at the least in the putting on and wearing of his apparel, he sorrow and lament the wretchedness of this life on earth, that it cannot well be begun, nor passed over, without much more clothing and riches than need requires, to cover and cover the body, to keep away the cold, and get a living so, that he shall be constrained against his will to play the fool, for the favor of the world, and suffer this evil for a better thing to eschew the worse. Thus the queen Esther did wear her crown, saying to God, you know my necessity that I abhor the sign of pride and my glory, which is upon my head, in the days of my boasting, and I disdain it, as the cloth of a menstruating woman, and the which I will not bear in the days of my silence. Whatever heart therefore is thus armed, may wear all manner of garments without all jeopardy, for he wears them, and wears them not; he plays the instruments and plays not; he lives gloriously, and not gloriously. And these be the privy souls and secret spouses of Christ, but they be very scarce. For it is very hard, not to delight in fine clothing and boasting. So Saint Cecilia by the commandment of her father and mother, did wear cloth of gold, but under that she wore hair. But here will some say, indeed sir, but how then shall I marry my daughter honorably? Am I not in such a case compelled to boast myself? But I pray you tell me, be not these the words of a heart mistrusting God, and trusting more in his own proper wisdom, than in the care and provision of God? Although Saint Peter teaches us, and says, cast all your care on him for he cares for you. Indeed it is a token, that such men did never give God thanks for their children, neither have truly prayed or commended them to his goodness. Or else they should know and prove how they ought to ask and desire of God, that they might marry their daughters. Therefore God suffers them to their own wit, care and benefits, and not to end their business conveniently.

So true is that which is commonly said: a father and mother may get heaven in their own children, if they had nothing else to do. For in the bringing up of them to the worship of God, they have both their hands full (as the man says) to do good works. For what are the hungry, thirsty, naked, prisoners, sick, and strangers, but the souls of your children, of whom God has made your house an inn or a hospital, making you to them as the master of the hospital, that you should keep them, feed them, give them meat and drink, with good works and words? That they may learn to trust in God, to believe and fear him, and to put their hope in him, worshiping his name, not swearing nor cursing, chastising themselves, praying, fasting, watching, laboring, and to serve God and his word, and to keep his sabbath day, that they may learn to despise temporal things, to suffer patiently adversity, not to fear death, and not to love this life. Lo, how great business these be. Lo, how many good works you have at home, in your child that lacks all such things, as the soul being hungry, thirsty, naked, poor, imprisoned, and sick. O how blessed a thing is matrimony. O how happy be those houses in which dwell such fathers and mothers. For they be the very true temple and elect abbey of God, yes rather a Paradise, of which is spoken Psalm 127. Blessed be he, whoever honors the Lord, and walks in his ways. You shall eat the labors of your own hands, and shall have prosperous increase. Your wife shall be fruitful as the vine tree, within the walls of your house; your children shall stand about the table, like the plants of olive trees. Lo thus shall that man be blessed, who worships the Lord; the Lord shall bless you from Zion, and you shall delight, beholding the prosperity of Jerusalem all days of your life, and you shall see your children's children, and the felicity of Jerusalem. Where be such fathers and mothers — where be they that ask for good works? No man comes here. Therefore (I say) God has commanded that thing, from which the devil, our flesh and blood pulls us. It is not goodly in the sight of the world, and therefore it is not set by. But one runs to Saint James, and another vows himself to our lady. And no man vows himself to the glory of God, and to rule and teach well himself and his children; he forsakes them, whom he has taken to keep by the commandment of God, and labors to serve God other ways, where he has no commandment. There is no bishop that resists such wayward manners, no preacher rebukes these things; yes rather they establish such things, inventing daily more pilgrimages, canonizing of more saints, and selling of pardons. I pray God therefore to have mercy on such blindness.

And again upon the other side, the father and the mother do not sooner deserve hell, than in their own children at home, when they fail to teach them these things which be spoken of before. For what does it profit them, if they die with fasting, praying, going on pilgrimage, and doing all other good works, in as much as God will not ask us of such things, neither at the time of death, nor at the last judgment, but will ask an account of our children committed to our custody? This proves the saying of Christ, the 23rd chapter of Luke: "You women of Jerusalem, weep not for me, but for yourselves, and for your children; for lo the time shall come, when they shall say, Happy be the barren, and the wombs, which have not borne children, and the breasts which have not given suck." Why should they so complain, but that all their damnation comes to them for their sons, which if they had lacked, perhaps they should have been blessed. Truly these words should open the eyes of the fathers and mothers to look spiritually upon their children, lest the wretched children should be deceived by the false carnal love of their father and mother, when they be not angry with them because they obey them after the common nature of the people, by which things their free will is established and grows strong. And yet the commandment of God therefore commands us to honor our father and our mother, that the children may be made lowly, demure, and meek, their free will broken and destroyed. Therefore as it is said in the other commandments, that the works must be so observed, that they proceed out of the first work, even so here: let no man think that the ordering and bringing up of his children is sufficient of itself, but if it be done in the grace and favor of God, so that a man doubts nothing of it, but that he pleases God in all such works. Therefore let these works be nothing else to a man but signs and exercises of faith to trust in God, and to have a sureness in his grace, and liberal will. For without this faith no work either lives, or is good and pleasing to God.

For many of the heathens and gentiles have brought up their children well, but that did profit them nothing, because of their unbelief.

The second work of this commandment is to honor our spiritual mother holy church, and the ecclesiastical power, commanding, forbidding, ordaining, making, cursing, or absolving. In all these we must obey them and as we honor, love, and fear our bodily fathers and mothers, even so we must obey the spiritual power in all things, which are not contrary to the three first commandments of God. But in this work, the matter is far in worse case, than in the first. For it would become the ecclesiastical power to punish sins by excommunication, cursing, and laws, and to compel their spiritual persons to goodness, that they might have a cause to do good works, and to exercise themselves to obedience, and giving honor to the power. But we see that the spiritual power takes no heed at all to keep their children in their office, but so to deal with their people and subjects, as mothers following their lovers. As it is said in chapter 2 of Hosea. They preach not, they teach not, they resist not, they rebuke not, they punish not, and to be short there is no ecclesiastical governing left in all Christendom. What then should I speak in this work? There are left yet some fasting days, and holy days, which it were better to annul, but no man cares for that. So there is nothing that flourishes now, but excommunication, for customary duties, which thing ought not to be. But the power of the church should see that adultery, uncleanness, gluttony, pride, unmeasurable riot of all things, and such other vices be punished and let. And also that the colleges, and abbeys, parishes, and schools be well ordered, and that God's service be holily kept in them. And that the young both men and maids in the schools and abbeys have good and skilled men provided to teach them, that they may be well brought up, that the old may profit the young by good example, and that the children and commonwealth may be filled and garnished with goodly youth. For so Saint Paul taught his disciple Titus, that he should teach well and govern all degrees and estates, young and old men and women. But now we live every man after his own will, every man teaches himself, indeed (alas for sorrow) it is come to the point, that the places in which goodness should be taught, are now made schools of vanities, so that no man takes heed of outrageous youth.

If every thing were ordered after this manner, then a man might show how honor and obedience ought to be done to ecclesiastical persons. But it is now with them, as it is with bodily fathers and mothers, which suffer their children too much after their own mind and will, and ecclesiastical power does now grant and dispense, and for money pardons more than it may pardon. Here I will let many things pass that I might speak of, for I see more things than are well. Covetousness sits and governs, and the church teaches that, that it should forbid. And besides these, it is open to every man's eyes, that the living of the spirituality is much more ungodly and viler, than the life of the lay or secular men. Therefore the Christian commonwealth must needs be destroyed, and this commandment subverted. For where there were such a bishop, as would take heed, visit, look upon, and go about all such orders and degrees, with so great diligence and labor, as he is bound, truly one city were too much for him. For in the time of the apostles, when the church was most flourishing, every city had one bishop, although the last part of the world, was not then christened. How then should it be well among men, when one bishop will have this much, another so much, the third challenges half the world, and the fourth would have all the world under his rule? Therefore it is now time to pray to God for grace. For we have ecclesiastical power enough, but as for ecclesiastical governing we have little or none. In the meantime, he that knows might help, that the colleges or priests' abbeys, and parishes, and schools, were well ruled and governed. For this also is the ecclesiastical power, to make fewer colleges, abbeys, and schools where no profit comes of them. Truly it is better to have no colleges nor abbeys at all, than to have evil rule or order in them, whereby God is grievously offended.

Therefore when the superiors are froward, and suffer their office to decay, it must needs follow that they abuse their power, setting forth outward evil works, both themselves and to the people — none otherwise than the father and mother, if they command anything contrary to God. Here therefore we must beware and be wise. For the apostle showed before, that such perilous times should come — in which such superiors or officers should rule. Yet such superiors have this cloak to cover their iniquity — to bear men in hand that they repine and resist the power of God — if at any time whatever they statute or ordain be undone or hindered. Therefore let us then take in our hands the three first commandments of God and the right table, being sure that no man, nor bishop nor pope — no nor angels — may ordain or command anything contrary, disagreeing or repugnant to the three first commandments and their works. But if they go about the contrary, it is worth nothing nor binds any man. And we also do sin obeying such commandments and constitutions — either doing them or turning a blind eye to them. By this a man may easily perceive how that sick men are not bound by the commandment of fasting — nor women great with child — nor those that may not fast for any other cause without hurt. And that we may search this matter more thoroughly — there is nothing now that comes from Rome but the market and fair of all things of the church, which are openly bought and sold without any shame — as pardons, parishes, abbeys, dioceses, prelacy, benefices, and whatever was made and ordained in any place to the honor of God. By reason of which all the riches, goods, and money of all the world are not only driven to Rome — which were but a little loss — but also parishes, dioceses, and prelacy are pulled, forsaken, and wasted. So that God's people is despised and lost — the word, name, and glory of God are trodden under feet, faith is destroyed — and all to the end that such colleges and offices may be given not only to unlearned, foolish, and unworthy persons, but also to Rome runners, the chief heads of all naughty packs in the world. And so those things that were founded to the worship of God, to the finding of preachers, which should rule and correct the people, are now spent upon horses, horse keepers, and mules — yea, and if I may speak somewhat shamelessly — upon the whores and also whoremongers of Rome — of whom yet we have no kindness, but are mocked to our teeth like fools.

Seeing therefore that all these intolerable follies are done under the name of God and Saint Peter (as though the ecclesiastical power were ordained to have the glory of God in shame and mockery, and to destroy Christian common wealth both of body and soul) — we ought undoubtedly to resist them as much as we may. For here we must follow the example of good children whose fathers are mad. And first of all we must look from where this law came — that such things as were ordained, founded, and given to the worshipping of God and bringing up of our own children — should return to the use, service, and profit of those that lie at Rome, and nothing to be done in the meantime here at home where it were most fitting and convenient. Why are we so mad? The bishops and the chief of the church are here so slack, that they do not only not resist such things — but also they fear lest others would resist, and so they suffer the Christian common wealth to perish. First of all let us meekly call upon God — then let us set upon to redress these mischievous things with hand — stop the messengers of Rome their way — showing them lowly and gently — that if they would rule their benefices, they should be resident upon them — feeding the people with preaching and good example. Which thing if they will not do, or else lie at Rome or other places, plundering and pillaging the parishes — let the pope or other find them to whom they do service. For it is not fitting that we should find the bishop of Rome, his officers or commonality — yea rather his bawds and whores — with the loss and undoing of our souls. Lo, these are the very Turks, whom kings, princes, and gentlemen should first invade — not for hope or remembrance of their private wealth, but for the love only of Christ's common wealth — and to stop the slanders, hurts, and blasphemy of the name of God. Thus therefore must such spiritual persons be handled and regarded as a mad father — which except he be taken and restrained (which thing yet must be with fear and reverence) — may destroy both children and patrimony, and all that he has. So truly should we take the power of Rome honorably, as [〈…〉] father — but when they are mad and raving, they must be restrained from their purpose — lest by that the common wealth of Christ be undone.

There are some that think that this should be referred to a general council — but I say it is not to be done. For we have had many councils, in which this matter has been had in hand — and especially in the Council of Constance, Basel, and the last at Rome — but yet there is nothing finished, so that it is ever worse and worse. Nor do such councils profit anything, since the wisdom of Rome has imagined this invention — that kings and princes must be first bound by an oath — that they shall suffer them still to possess and keep what they have without any disturbance. And so they lay a bar and a stop to withstand all reformations, and to defend their liberty and license of all ungodliness. Although such an oath made by violence against God and right hinders the Holy Spirit, which (they say) bears the rule in such councils. But this were the best and only remedy that is left — if kings, princes, gentlemen, cities, and universities would take the matter in hand to reform it themselves, and so handle it that the bishops and spirituality, fearing their cause, should have an occasion to follow. For here there is nothing to be regarded but the first commandments of God — against which, nor pope, nor heaven, nor earth may forbid or command anything — nor is there any jeopardy in cursings or threatenings — by which they go about to prevent a lawful redress. No more than it does hurt if the furious father greatly threatens his son, that holds him and restrains him from his mad doing.

The third work of this commandment is to obey the temporal or secular power, as Paul teaches to the Romans, the 13th chapter, and to Titus the first chapter, and Saint Peter in his first epistle the 2nd chapter, saying, Submit yourselves to all men — either to the king, as chief, or to his officers as sent of him, to the punishment of all evildoers, but for the praise of well-doers. The office of the temporal or secular power is to defend their commons and subjects, to punish theft, bribery, and adultery, as Saint Paul says to the Romans the 13th chapter: The high power bears not a sword for nothing, but he is the minister of God to take vengeance of them that do evil, but to do good to them that be good. Here then we sin two manner of ways. First, when we deceive the secular power, either by lying, deceit, or unfaithfulness, and again when we obey them not, bidding or commanding us anything, whether it must be done with body or goods. For though they do unjustly, as the king of Babylon did to the children of Israel, yet God would that we should obey them, without all deceit or any guile. Secondly, when we backbite them, and when we are angry and cannot be avenged, when we grudge against them, or hurt them with evil words privately or openly. In all these things we must regard that which Saint Peter commands us to regard, and especially that their power cannot hurt our souls, but only our bodies and goods, except they openly compel us to do against God, or unjustly against men, as the heathen princes compelled many Christians, before they came into Christ's religion. And as it is said, the Turk does nowadays — for to suffer wrong hurts not the soul, but makes it better, though it takes somewhat from the body or goods. But unrighteous doing destroys the soul, yes, though you get all the good of the world.

And this is the cause, that there is not so great peril in the secular power when it does evil, as in the spiritual or ecclesiastical power. For the secular or temporal power cannot hurt, inasmuch as they meddle not with preaching and sermons, and with faith, and the three first commandments of God. But the ecclesiastical power hurts not only by doing unrighteousness, but also when they leave their duty, and do that which is not their duty — yes, though it were better than the best work that the secular power does. And therefore such men must be resisted when they do wrong, and not the temporal powers, although they live contrary to their offices. For the poor common people so follow the ecclesiastical power in belief and in life, that both they are blind as beetles, and know neither what to believe, nor to do. Furthermore the ecclesiastical power was ordained for nothing else but to bring the people by faith to God, which things are not in the temporal or secular power. For whether the temporal powers do these things or leave them undone after their own mind, yet my faith goes forth nevertheless, her way working by itself, and not compelled to believe by their example. Therefore the temporal power is of very little force before God to hurt any man's soul, and of much less reputation and weight, than that for the evil life or good life of it, we should move any sedition, disobedience, and debate. And again the spiritual and ecclesiastical power is a great good and excellent thing, and of more high value before God, than that the least Christian man should suffer them, and not to speak to them, if they once swerve one hair's breadth from their office. I will not say, if they go utterly against their office, as we see now daily.

There are many abuses in this temporal or secular power. First, when they that enjoy the dignity do follow the counsel of flatterers, which is a common and marvelously hurtful destruction and pestilence, and cannot be avoided too much. And in this point the officers are led (as men say) by the nose, to the great hurt and evil of the miserable people, because that where men are so led, there is commonly such governance as the Gentile speaks of — that just as the spider webs are strong enough to hold fast flies, whereas the millstones burst through them and go their ways, even so the poor people are held with laws, constitutions, and rules, the great men escaping and at liberty. Therefore where the lord or prince is not so wise by himself, so bold and virtuous, that he needs not the counsel of others, there must needs be (except God show a particular miracle) a childish ruling and governance. Therefore almighty God among all other plagues and troubles numbers and judges evil and foolish officers, princes, and rulers, with whom he threatened to punish the people — Isaiah the 3rd chapter: I shall give children to be their princes, and effeminate men shall have power over them. And truly God in Scripture has threatened four plagues or punishments, Ezekiel the 13th chapter. The first is the pestilence, most poisoned and deadly, which David chose. The second, hunger. The third, sword or battle. The fourth, evil beasts and lions, wolves, serpents, and dragons, whereby are signified evil governors. For where such rulers are, the country has not mischief and loss only in their bodies, goods, and riches, and all other things, but also in fame, honor, learning, virtue, and in health of their souls. For pestilence and hunger makes men good and righteous. But wars and evil rulers lose and destroy both all temporal goods perpetually.

It is also the duty of a singularly wise prince, not to punish always with death, though he have never so good and just a cause. For it is much more excellent virtue that he do harm or loss to his law, than to the goods or bodies of his subjects, if it may be to the profit of his commons or subjects. Inasmuch as the temporal laws regard only temporal things. Therefore this is a foolish saying, the law is with me in this matter — therefore with might and power I will revenge it and keep it — yes, though all others should be wrapped in jeopardy and mischief. We read that the Emperor Octavian would never more make any war, had he never so right a cause, unless he were sure that he should war for more profit than hurt, or at the least with tolerable loss. Insomuch that he was wont to say that warriors were like those that fished with a golden hook, which when it is lost, can never be recompensed by taking of fish. For he that leads a wagon must needs go otherwise than he that goes alone. For he that goes alone may keep this way and that way as he will, but the carrier or carter must now turn this way, now that way, as his cart or horses may follow him, whom he must regard and not his own will. So it is necessary that a prince or a lord guiding a host go forth not after his own mind, but by the power and commodity of his host, more regarding the profit, need, and commodity of his company, than his own will and pleasure. For a prince or a lord commanding or ruling after the mind and lust of his own brain and foolish head is like a mad carrier or carter, that drives horse and cart headlong, through bushes and groves, ditches, puddles, waters, hills, and dales, and neither looks for ways nor bridges — such a carter shall not long carry but break his wagon all to pieces. And therefore it were most profitable for princes and kings that they read, or else cause to be read to them, even from their childhood, as well the stories of Scripture, as of the Gentiles — for they should find more learning, and more examples, to rule and govern in them, than in all the books of law and decrees, as we read in the reign of the king of Persia, in chapter 6 of Esther. For we are ever taught more by examples and stories, than by laws, decrees, and constitutions, because that in such examples and histories, sure experience teaches us, and here bare words teach us. All princes, noblemen, and lords should have three special works which they may do, especially in our country. The first is that they annul the horrible abuse of eating and drinking, not only for the unmeasurableness of it, but for love and charity. For by sweet meats and sauces, without which a man may live well enough, no little loss of temporal goods has crept and daily enters into this land. In taking away of these two hurts, the temporal power should have enough to do, for they are deeply rooted. How should the princes serve God better, than to make their own regions more plenteous? The second is to take away the unmeasurable waste of apparel and raiment, in which so much good is wasted, and that only for the pleasure of the world and the flesh, that it is fearful to think on it, that there should be such misuse found among the people, given and sworn to Christ, baptized and dedicated to bear his cross with him, and daily preparing ourselves to death. If this were done unadvised, it might the better be suffered. But now when it is done so boldly, so unpunished, so unashamedly, and so that no man lets it, gainsays it, nor resists it — indeed rather glory and praise is gotten by it — it is an ungodly and an unholy thing, not becoming Christian men. The third is to expel and put away all pensions and fairs of usury, by which all men, countries, and cities, throughout all the world, are corrupt, wasted, destroyed, and lost, and that by the ungracious cloak and color which they make to the end that it should not be called usury — as to resign a benefice upon a pension, and then redeem it for money — and yet it is in deed worse than usury, because it is not eschewed, as usury is before. These are the three Jews which (according to the common proverb) suck up, waste, and consume all the whole world. In this point therefore the princes, noblemen, and lords ought not to sleep nor be slothful, if they will give a good account of their office before God.

Here also might be shown the wickedness, familiar, and greatly used of the officials and other the bishops and spiritual officers, who excommunicate the poor people, and handle them and vex them with great burdens and troubles, so long as they have one farthing left. Such things should be stopped by the secular power, seeing that there is no other remedy or help. Oh, I would to God that there might be once such a commonwealth ordained, which would take away all brothels, as it was in the people of Israel, for it is an unholy and an unchristian sign that Christian men should have a house ordained for common sins — indeed which thing in old time was not heard of. Therefore it would be fitting that there were a constitution and ordinance made that men should be married early to maids, to avoid such mischiefs, in which thing should labor both spiritual and temporal rulers, as well the spiritual as the secular officials. And if this was possible among the Jews, why should it not be possible among Christian men? And again if it be possible in some streets, castles, towns, and cities, as we see before our eyes, why is it not possible in every place? But this hinders it, that there is no good governance in all the world, no man will take pains. And hereof it comes that the craftsmen are forced to let their servants keep holiday, who are so riotous that no man may stop them. But if there were a constitution and an ordinance that they should be compelled to observe and obey, and that they should not be received of any man in any other place, there should be a great hole stopped to this mischief. Oh God help, I believe this be too great a desire, and little hope I have that it will be reformed at all. Now see that here be but few works declared to princes, lords, and officers, but yet they be so good and so many that they may have enough to do, wherein they may serve God every hour. Now must these works also, no less than all other works, be done in faith. Let no man presume to please God by his works, but as by trust toward God, that he does such works to his merciful and gentle God, only for the honor and glory of God — so must he do them and so serve and benefit his neighbor in them.

The fourth work of this commandment is obedience of servants and craftsmen toward their lords and ladies, masters and mistresses. Of whom speaks Saint Paul to Titus the second chapter: let the servants be obedient to their masters, pleasing them in all things, not speaking against them, but showing good faith in all things, that they may adorn the doctrine of our Savior in all things, that he who is against you may be afraid, having no evil to speak of you. Saint Peter said also: servants, obey your masters with all fear, not only if they be good and courteous, but also if they be froward, for it comes of grace if a man for conscience toward God endures grief, suffering it unjustly. Indeed, now the greatest complaint in the world is against servants and workmen, that they be so stubborn, so worthless, so ill-mannered, and so desirous of advantage. And this trouble is sent of God, for this obedience is the only work of servants, with which they may be blessed, so that they need not pilgrimages to saints, nor yet this deed nor that, if their heart only bows to obedience that they be ready to do and leave undone whatever they know shall please their masters and their wives, and that all in plain faith. Not that they would deserve great things by their works, but that they do them all in trust of the love and grace of God, in which stands all deserving, and that they come purely and freely of such love, desire, and trust in God, so that they suffer such works to be an exercising and admonishing to establish such a faith more and more. For as I have said often times, this faith makes all works good — indeed all works must be done of faith, so that faith is the master of works.

On the other part the masters and mistresses must rule their servants and maids and workmen not cruelly, not seeking all things to the quick, but suffer some things, as though they see them not, for peace and unity. For seeing in this earthly life we live in imperfection, all things cannot be done to the point in any degree or state. Of which says Saint Paul to the Colossians, the 4th chapter: you masters, do to your servants that which is just and equal, remembering also that you have a master in heaven. And therefore as the masters would not that God should deal extremely with them, but to be forgiven many things by his grace, so they ought therefore to be more meek to their servants, forgiving them many things. Yet they must take heed that they live well, and that they learn to serve God. Here you see again what good works the good man and good wife of the house may do — how goodly, how near, how often, and how many ways does he move and set forth good works to us all? So that we need not to ask for good works that be far from us and invented by man, as by going on pilgrimage, building churches, seeking pardons, and such other. Here also I should speak how the wife ought to obey, be under, give place, speak few words, and submit to her husband as her superior and master, where it is not against God. And again how the husband should love and cherish his wife, not requiring every thing to the uttermost, as Saint Peter and Paul have spoken many things of this matter. But this thing is more suited for a longer declaration than the 10 commandments, and it may be lightly known by these chapters.

But whatever is spoken of these works, it is comprehended in these two: obedience and business. For obedience becomes the people or subjects; business befits masters or superiors, that they care for their subjects to rule them well, to handle them courteously and gently, and to do all things that may profit and help them; for this is their way to heaven — these are the best works that they can do in the world, by which they are more acceptable to God than if they otherwise did pure miracles. So says Saint Paul to the Romans (Romans 12), in business: as though he should say, let him not be moved by what other men, or other orders do; neither let him look at this work, nor at that, whether it shines goodly or seems obscure; but let him take heed of his own condition, remembering his state, how he may profit his subjects; and there let him abide, not suffering himself to be plucked from them, no, not by the persuasion of angels in heaven, nor by temptations of the devil in hell — this is a ready way bringing him to heaven. Oh, that if any man would thus keep himself and his degree, and would do this one thing, how rich should he be shortly of good works, so privately and so closely that no man should perceive it but God? But now all these left undone, one runs into the Charterhouse, another here, and another there, as though good works and the commandments of God were cast down and thrust into corners. And yet it is written in the first chapter of Proverbs that the wisdom of God showed forth her commandments openly in the streets, in the chief of the people, and in the gates of the city, whereby is signified that they are ever plenteous and abundant in all places, states, degrees, and times. But we are so blinded that we see them not in any place, and so seek other works — which thing Christ has showed before (Matthew 24): if any man shall say to you, lo, here is Christ, or there is Christ, believe him not; if they say, lo, he is in the wilderness, go not out; lo, he is in the inner houses, believe them not; for there shall arise many false anointed and false prophets.

Again, obedience is fitting for the subjects, that they use all their labor and diligence, doing and leaving off that which their superiors require, not suffering themselves to be put or plucked from there, neither regarding what others do. Neither let them think that they do well, or do any good works, whether they pray or fast, or whatever name it has, if they do not exercise themselves in this obedience. But if there be anything commanded by the secular power (as there often is) that is contrary to or hinders God's commandments, then there obedience ends; there the duty is annulled; for here must be said what Saint Peter said to the rulers of the Jews: we must obey God more than men. He said not, we must not obey men, for that were false; but we must obey God more than men. So we must neither help nor obey the prince who will keep war having an unjust cause openly known, for God has commanded that we should not slay our neighbor, neither do him wrong, or hurt him wrongfully. Also, if the temporal power commands us to bear false witness, to lie, to rob, to deceive, and such other things, we should rather despise goods, honor, body, and life than do it, so that the commandment of God might be saved and whole.