¶ The Christen rule or state of all the worlde from the hyghest to the lowest and how euery man shulde lyue to please God in hys callynge ☞ Item the Christian state of matrimony and how maÌ„ and wife shuld kepe house together with loue ¶ Item the maner oe saynge grace after the holy scrypture 1. Cor. vii ☞ Let euery one abyde in the callyng wherin he is called Unto the ChristeÌ„ reader FOr asmuche as all persones caÌ„ not haue leyser to reade many bokâ—s nor yet get all suche as be necessary for theÌ„ so me for lacke not beyng able to bye theÌ„ and some that caÌ„ not get them for theyr mony I haue here gathered toge ther out of y â— most famous anthors of our Englishe toÌ„ge the whole office and dewtye of euery ChristeÌ„ man And specially aboue all thinges is here at large declared the dutye of subiectes towarde theyr princes â–ª of maried wifes toward their husbandes â–ª And truly neuer was it more nede to be taught thaÌ„ now For neuer had any prince so much nede of harty obedieÌ„t subiectes whych wolde geue theyr goodes aduenture theyr lyues in hys most iust quâ—relle against his enemies thnÌ„ haue our moost dreade souereyne lord kyng Henry the eyght Here in shal you lerne your duty towardes hys grace and to gyue your aydes vnto hys grace not as coÌ„pelled ther vnto but wyth a fre harte â–ª Consideryng that his graces welth is all our welfares Pray therfore vnto the lord that he wyll graunte hym victory ouer hys enemies And ye wyfes al though thys lytle boke hath long contynued amonge you called the Christen state of matrimony yet are you neuer the better but contynue styll in your dysobedience to the displeasure of god and your husbandes greate dysquietnesse The husband that hath bene a brode eyther a boughte hys matchaundise or at hys worke whâ—n he commeth home wolde gladly be made of and cheryshed of his wyfe whome he so hartely loueth theÌ„ shal she neytheer geue hym a good couÌ„tenaunce nor set any thyng before hym that myght conforte him the one syttin ge so strangely and so farre from the o ther as though they had neuer one seane the other more lyke straunges than frindes yea more lyke enemies thaÌ„ maÌ„ and wife Therfore reade not this boke only but marke what is therin writteÌ„ and shut it vp in your hartes occupie it whan nede shall requyre For blessed are they that heareth or readethe anye thyng that perteyneth to theyr lyues amendement and do therafter The grace of our Lorde Iesus Christ be wyth al theÌ„ that loue the lord vnfaynedly Amen The Christen rule or state of the whole worlde c. The fyrst Chapter Of the office dutye of subâ—eetes and how they shulde lyue towarde theyr Prynces LEt euery soule submyt hym selfe vnto the auctorite of the hyer powers There is no power but of God the powers that be are ordevned of Gog. Who so euer therfore resysteth the power resysteth the ordynaunce of God They that resyste shall receyue them selfe dampnatioÌ„ For tulers are not to be feared for good wor kes but for euyll Wylte thou be wyth oute feare of the power Do well so shalt thou be praysed of the same For he is the minister of god for thy welth But yf thou do euyll than feare For he beareth not a swerd for nought For he is the minister of God to take vegeaunce of theÌ„ that â—â— euyl Wherfore ye must nedes obey not for â—eate of veÌ„geaunce onely but also because of coÌ„scien ce Euen for this cause paye ye trybute For they are goddes ministers seruinge for the same purpose Gyue to euery man therfore hys duetye trybute to whom trybute beloÌ„geth Custom to whom custoÌ„ is due feare to whom feare belongeth Honour to whoÌ„ honour pertayneth Owe nothynge to any maÌ„ but to loue one another For he that loueth another fulfylleth the law For these commaundementes Thou shalt not coÌ„mitte â–ª aduoutry Thou shalt not kyll Thou shalte not steale Thou shalte not beare false wytnesse Thou shalt not desyre and so forth yf there be any other commaundement are all coÌ„prehended in thys sayenge Loue thynâ— neyghbour as thy selfe Loue hurteth not hys neyghbour therfore is loue the fulfyllyng of the law As a father ouer hys chyldrè is bothe Lorde and iudge forbyddyng that one brother auenge hym selfe on a nother but yf any cause of strife be betwe ne them wyl haue it brought vnto him selte or his assignes to be iudged correcte so god forbyddeth all meÌ„ to auenge theÌ„ selues taketh the aucâ—orite and office of aueÌ„gyng vnto hym selfe sayeÌ„g VengeauÌ„â—e is myne I wyll rewarde Deu â–ª xxxii Which text paul alegeth Ro xil For it is impossyble that a man shulde be a ryghteous an egall or an in dyfferente iudge in hys owne cause lustes and apytytes soo blynde vs. More ouer when thou auengeste thy selfe thou make ste not peace but sterest vp more debate God therfore hath giuen lawes vn to all naâ—yons and in all landes hatheput kynges gouernours and rulers in hys owne stede to rule the worlde thorowe them And hath commaunded all causes to be broughte before them as thou readest Exodi xxii In all causes saythe he of iniury or wronge whether it be oxe asse shepe or vesture or any loste thynge whyche an other chalengeth let the cause of bothe partyes be brought vnto the Goddes whome the goddes coÌ„deÌ„pne the same shal paye double vnto hys neyghboure Marke the iudges are called goddes in y â— scriptures because they are in Gods rowme and execute the commaundementes of God And in an other place of the sayd Chapter Moses chargeth saynge Se that thou rayle not on the goddes neyther speake euyl of the ruler of thy people Who so euer therfore resisteth theÌ„ resysteth God for they are in the rowe me of God and they that resisteth shal receyue theyr dampnation Such obedience vnto father and mo ther mayster husbaÌ„de emperoure kinge lordes and rulers requyrith God of all nations yea of the very turkes and infideles The blessynge and rewarde of them that kepe theÌ„ is the lyfe of this world as thou readest Leuiticum xviii kepe my ordinaunces and lawes whyche yf a man kepe he shall lyue therin Whych texte Paul reherseth Roma x x â—ouyng therby that the ryghteousnes of the lawe is but worldly and the rewarde therof is the lyfe of thys world And the curse of theÌ„ that breaketh theÌ„ is the losse of thys lyfe as thou seest by the punyshment appoynted for them And who soeuer kepeth the law whether it be for feare for vayne glory or profyte though no man rewarde hym yet shall god blesse hym abundauntly sende hym worldly prosperite as thou readest Deuteronomion xxviii What good blessynges accompanye the kepinge of the law and as we se the Turkes farre exceade vs ChristeÌ„ men in worldly prosperite for theyr iuste kepynge of
Mathew dyspute y t Pe ter because he payde trybute is greater then the other Apostles and hath more aucroriâ—e and powre thaÌ„ they and was hed vnto them al contrary vnto so ma ny cleare textes where Christe rebuketh them saenge that is an hethenyshe thin ge that one shulde clyme aboue an other or desyre to be greatter To be greatter in the kingdome of heuen is to be a ser uaunte he that moste humbleth him selfe and becomethe a seruaunte vnto other after the ensample of Christe I meane and his apostles and not of the Bysshophe of Rome and his Apostles our Prestes and Byshops the same is greatest in that kyngdome If Peter in payenge trybute became greatest how cometh it that they wyll paye none at all But to paye trybute is asygne of subieceyon verely and the cause why Christ payed was because he had an houshold and for the same cause payed Peter also For he had an house a shyp pe and nettes as thou redest in the gos pell But let vs go to Paule agayne Wherfore ye must nedes obeye not for feare of vengeaunce onely but also because of consâ—yence That is though thou be so â–ª myghty as now many yeres our Byshoppe of Rome and Prelates euery where are that thou nedest not to obeye the temporall swerde for feare of vengaunce yet must thou obeye because of conscyence Fyrste because of thyne owne conscyence For thoughe thou be able to resyste yet shalte thou neuer ha ue a good coÌ„science as longe as Gods word lawe and ordynauuce are agayn ste the SecoÌ„daryly for thy neyghbours conscyence For thoughe thorowe craft and violence thou myghtest escape and obtayne lybertie or pryuylege to be fre from all maner duties yet oughtest thoÌ„ neyther to sue or seke for any suche thinge niyther yet admite or accepte yf it were profered lest thy fredome make thy weake brother to grudge and rebel in that he seth the go emptie and he him selfe more lade thy parte also layde on his shulders Seest thou not yf a maÌ„ fa uoure one soÌ„nemoretheÌ„ another or one seruauÌ„te more theÌ„ a nother how al the rest gruoge and how loue peace vnyte is broken What Christen loue is in y e to thy neyghbour warde wheÌ„ y â— caÌ„st fynde in thyne herte to goo vp doun emptie by him all daye long and se him ouercharged yea to fall vnder his bur then and yet wylte not ones set to thy â—e hande to helpe hym What good coÌ„ science can there be amonge oure spiri tualte to gather so greate treasure toge ther and with ypocresye of theyr false lerninge to robbe almost euery man of house and landes and yet not therwith content but with all craft and wylenes to purchase so great lyberties and exempcions froÌ„â—llmaner braringe with theyr bretherne sekinge in Christe no thinge but lucre I passe ouerwith syleÌ„ ce how they teach Princes in euery lan de to laye new exaccions and tyrannye on theyr subiectes more more dayly â–ª neyther for whate purpose they do it say I. God I trust shal shortly disclose theyr luggelynge and bringe theyr falshed to light and laye a medicine to theÌ„ to make theyr scabbes breake out Neuerthelesse this I saye that they haue robbed all realmes not of Godes wor de only but also of all wealth and prosperite haue driuè peace out of all lan des withdrawne theÌ„ selues from all obedieÌ„ce to princes haue separated theÌ„ selues from laye men countinge theÌ„ vy ler then dogges haue set vp that greate ydole the whore of BabiloÌ„ Antichri ste of Rome whome they call Bishoppe of Rome haue conspired aganst all coÌ„ mone wealthes haue made theÌ„ a seue tal kingdom wherin it is lawful vnpu nyshed to worke all abhomination In euery parishe haue they spyed â–ª in euery greate mans house in euery â—ouerne and Alehouse thorow coÌ„fessioÌ„s know they all secretes so that no man maye o pen his mouth to rebuke what so euer they do but that he shal be shortly made an heretiâ— In al councels is one of theÌ„ yea the most parte and chefe rulers of the councels are of them But of theyr councell is no man EueÌ„ for this cause paye ye tribute that is to were for consciences sake to thy neyboure for the cause that foloweth For they are goddes ministers seruing for the same purpose Because God wil so haue it we must obeye We do not lo ue if we haue Christes spirite in vs what is good profitable glorious honorable for vs neyther on our own wil but on godes wil onely Gyue to euery maÌ„ therfore his duâ—ye tribute to whoÌ„ tribute beloÌ„geth custoÌ„e to whome custo me is due feare to whome feare belongeth honoure to whoÌ„e honoure pertay neth That thou myghtest feale the worhin ge of the spirite of God in the and leste y â— bewty of she dede shulde deceyue the and make the thynke that the lawe of God whiche is spirituall were content and fulfylled wyth the outwarde bodely deade it foloweth Owe nothynge to any maÌ„ but to loue one another For he y â— loueth another fullfyleth the law For these coÌ„maundementes thou shalte not commytte adultery thou shalte not kyll thou shalt not stele thou shalt not beare false wytnesse thou shalt not desyre and so forth yf there be any other commaundemente are all comprehended or contayned in thys sayenge loue thy neyghbour therfore is loue â—he fulfyllyng of the law Here hast thou sufficient against all the sophistres wâ—rke holy and iustifiare in the worlde whyche so magnifie theyr deades The law is spirituall and requyrethe the harte and is neuer fulfylled wyth the deades in the syghte of God Wyth the deade thou fulfillest the law before the world and lyuest therby that is thou enioyest thyâ— presente lyfe and auoydeste the wrath and vengeauÌ„ce the deth and punyshment whyche the lawe threteneth to them that breake it But before God thou kepest the law yf thou loue onely Now what shal make vs loue Merely that shal faith do If thou beholde how much god loueth the in Christe from what vengeauÌ„ce he hath delyuered the for hys sake of what kyngdome he hath made the heyre theÌ„ shalt y â— se cause ynough to loue thy very enemye wyth out respecte of rewarde eyther in thys lyfe or in the lyfe to come but because that god wyll so haue it Christe haue deserued it yea y â— shuldest feale in thine harte that all thy dedes to come ar abuÌ„ dauntly recoÌ„pensed already in Christe Thou wylt say hapely yf loue fulfill the law theÌ„ it iustifieth I say that that wherwith a man fulfylleth the law declareth him iustified but that which ge ueth hym wherwith to fulfyll the law iustifieth him By iustieâ—eng vnderstoÌ„de the forgeuenesse of synnes and the fauoure of God Now sayth the text Ro x. the ende of y â— law or the cause
princes The powers that be are ordayned of God Who soeuer therfore resisteth god yea though he be Byshoppe monke or frere They that resiste shall receyue vnto them selues daÌ„pnatioÌ„ Why for gods worde is agaynst them â–ª whych wyll ha ue all meÌ„ vnder the power of the temporall swerde For rulers are not to be feared for good workes but for euyll Hereby seest thou that they that resyst the powers or seke to be exempte from theyr auctorite haue euyll coÌ„sciences seke lybertie to synne vnpunyshed to be fre from bearyng payne wyth theyr bretherne Wyâ—t y u be without feare of the power So do well and thou shalte haue laude of the same that is to saye of the ruler With good lyuyng ought the spiritualtye to rydde theÌ„ selues froÌ„ feare of the temporall swerde and not with craft and with blynding the kynges and bryngynge the vengeaunce of God vpon them and purchasing lyceÌ„ce to synne vnpunyshed For he is the minister of god for thy welth to defende the from a thousande inconuenieÌ„tes from thenes murderers and them that wolde defyle thy wyfe thy doughter and take froÌ„ the all that thou hast Yea lyfe and all yf thou dyd resyste Further more though he be the greatest tyrauÌ„te in the worlde yet is he vnto the a great benefyte of God and aâ—thyng wherfore thou oughtest to thaÌ„ke God hylye For it is better to haue somwhat thaÌ„ to be cleane stripte out of all together it is better to pay â–ª the tenthe than to lose all It is better to suffre one tyraunte than many to suffer wrong of one thaÌ„ of euery man Yea it is better to haue a tyraunte vnto thy kynge than ashaddowe For a passiue kynge doth nought him selfe but suffre other to do wyth him what they wyl â— to leade him whether they lyst And atiraunte though he do wronge vnto the good yet he punysheth the euyll maketh all men obey neyther suffereth any man to polle but hym selfe onely A kynge that is softe as sylke and effeminate that is to say turned vnto the nature of a woman what with his owne lustes whych are as the longynge of a woman with chylde so that he can not resyste them and what wyth the wyill tyrannye of them that euer rule hym shall be muche more greuous vnto the realme than a right tyrauÌ„te Reade the cronicles and thou shalt fynde it euer so But and yf thou do euyl than feare for he beareth not a swerbe for nought For he is the minister of God to take vengeaunce on them that do euyll Yf the office of princes geueÌ„ them by God be to take vengeaunce of euyll doâ—rs than by thys texte and Goddes word are all princes dampned euen as many as geue libertie or lycence vnto the spiritualtie to synne vnpunyshed And not only to syune vnpunyshed them selues but also to open sentuaries priuileged places churchyardes saynt Iohannes holde yea yf they come to shorte vnto all these yet to set forth a neckeuerse to saue all maner trespassers from the feare of the swerde of the vengeaunce of God put in the handes of princes to lie vengeaunce on all suche God requyreth the law to be kept of all meÌ„ let them kepe it for what soeuer purpose they wyll â–ª Wyll they not kepe the lawe so vouchsaueth he not that they enioye thys temporall lyfe Nowe are there thre natures of meÌ„ one all together beastly whych in no wyse receiue the lawe in their hartes but â—yse against princes rulers wheÌ„ so euer they ar able to make theyr partie good The se are signified by them that worshypped the golden calfe For Moses brake the tables of ther lawe yet he came at theÌ„ The seconde are not so beastâ—yt but receyue the lawe and vnto theÌ„ the lawe commeth but they â—oke not May ses in the face For his countenaunce is to brighte for theÌ„ that is they vnderstaÌ„ de not that the lawe is spirituall and requyreth the â—erte They loke on the pleasure profite and promoâ—yoÌ„ that fo loweth the kepynge of the lawe and in respecte of the rewarde kepe they the la we outwardly with workes but not in the herte For yf they myght obtayne ly ke honour glory promocion and digni te and also auoyde all in conuenientes yf they broke the lawe so wolde they al so breake the lawe and folowe theyr lu stes The thyrde are spirituall and loke Moyses in the open face and are as Paule sayth the seâ—oÌ„d to the Romains a lawe vnto them selues and haue the law wryten in theyr hertes by the spirite of God These neade neyther of ky â—n ge nor officers to dryue them neyther that any maÌ„ profet theÌ„ any rewarde for to kepe y â— lawe â–ª for they do it naturally The fyrste worke for feare of the swer de onely The second for rewarde The thyrde worke for loue frely They loke on the excedinge mercy loue and kyndnes whiche God hathe shewed them in Christe and therfore loue agayne and worke frely Heuen they take ot the gyâ— te of God thorow Christes deseruynge and hope without all maner doubtyng that God according to his promyse wil in this worlde also defende them and do all thinge for them of his goodnes and for Christes sake and not for any goodnes that is in them They consen tâ— vnto the lawe that is holy and iuste that al meÌ„ ought to do whatsoeuer god commaundeth for none other cause but because god commaundeth it And theyr great sorowe is because that there is no streÌ„gth in theyr meÌ„bres to do that whâ—â—he theyr herte lusteth to do is a thur ste to do These of the last sorte kepe the lawe of theyr owne accorde and that in tyeyr herte haue professed perpetual warre agaynste the lustes and appetytes of y â— fleshe tyll they be vtterly subdued yet not thorowe theyr owne strength but knowinge and knowleginge theyr wekenes crye euer for strength to God which hath promysed assisteÌ„ce vnto all that call vpon hym These folow God are led of his spirite The other two are led of lustes and appetytes Lustes and appetytes are dyuers and many and that in one man yea and one luste contrarye to another and the gre test lust carieth a maÌ„ all together away with him We are also chaunged from one lust vnto another Otherwise are we dysposed when we are chyldreÌ„ other wyse when we are yong men and other wyse when we are olde otherwyse ouer euen and otherwyse in the mornynge yea â—oÌ„tymes altered vi tymes in an hou re How fortuneth al thys Because y t the will of man foloweth the witte and is subiecte vnto the wyll and as the wit â—e â—rreth so doth the will and as the wit te is in captyuyte so is the will neyther is it possible that the will shulde be fre where the witte is in bondage That thou maiste perceyue and
wherfore the law was made is Christ to iustifie al that beleue That is the law is geuen to vtter synne to kyll the coÌ„scien ces to daÌ„pne our dedes to bryng to repentaunce and to dryue vnto Christ is whoÌ„ God hath premised hys fauoure and forgeuenes of synne vnto all that â—epeÌ„te and conseÌ„te to the law that it in good If thou beleue the promises then doth goddes truthe instifye the that is forgeueth the receyueth the to fauore for Christes sake In a suertye wherof and to certify thyne harte he fealeth the wyth the sprite Ephe. i. and. iiii And. ii Corinth v. sayth Paule Whych gaue vs his sprite in ernest Now the spirite is geuen vs thorowe Chryst reade the â—yght chapiter of the pistle to the Romaâ—ns and Gala. iii. and ii Corin. iii. Neuertheles the spirite and hys frutes wherwith the herte is purified as faith loue hope pacyence longe sufferynge and obedieÌ„ce could neuer be sene withoute outwarde experience For yf thou were not brought sometyme in to combraunce whence God onely coulde delâ—uer the thou shuldest neuer se thy faith yea excepte thou foughteste sometyme agaynste desperation hell death synne and powers of thys world for thy faythâ—s sake thou shuldeste neuer knowe trewe fayth from a dreame excepte thy brother nowe and then offended the thou couldâ—st not knowe whether thy loue were godly For a turke is not an gâ—y tyll he be hurie and offended but yf thou loue hym that doth the euyll then is thy loue of god lykewyse yf thy rulers were alwaye kynde thou shuldeste not know whether thyne obedieÌ„ce wâ—re pure or no but â—f thou canste paciently obeye euyll rulers in all thynges that is not to the dyshonour of God wheÌ„ thou hurtest not thy neyghbours then arte thou sure that Goddes spyrite worketh in the and that thy faythe is no dreame nor any false ymaginacyon Therfore counceleth Paul Ro. xii â–ª recompense no maÌ„ euyll And on your parte haue peace wyth all men Derely beloued auenge not your selues but ge ue rowme vnto the wrath of god For it is vrvtten vengeauÌ„ce is myne and I wyll reward sayth the lorde Therfore yf thy enemye hongre fede hym â—f he thyrst gyue hym drike For in so dorng thou shalte hâ—pe cooles of fyre on hys heed that is thou shalte kendle loue in hym Be not ouercome of â—uyll that is let not another maÌ„nes wyckednes make the wycked also But ouercome euyll with good that is with softnâ—sse kyndnesse and al pacience wynne him eueÌ„ as god with kyndnesse wonnâ— the. The lawe was geuen in thunder lyghtenyng fyre smoke and the voyce oâ— a trumpet and terryble syght Exodi xâ— So that the people quoke for feare and stode a farre of sayeng to Moses Speake thou to vs we wyl hearâ— let not the lord speake vnto vs lest we dye No eare yf it be a waked and vnderstaÌ„ deth the meanyng is able to abyde the â—oyce of the lawe excepte the promyses of mercy be by That horryble thoÌ„der except the rayne of mercy â—e ioyned wyth it destroyeth all and byldeth not The law is a wytnesse against vs and testyfyeth that God abhorâ—eth the synnes that is in vs and vs for out synnes sake In lyke maner wheÌ„ god gaue the peo ple of Israell a king it thondred â—ay ned that the people feared so sore y t they cryed to Samuell for to pray for them that they shulde not dye 1 ReguÌ„ xii As the lawe is a terrible thynge â–ª euen so is the kynge For he is ordayned to take veÌ„geaunce hath a swerde in hys hâ—de and not pâ—â—ockes feâ—â—ers â–ª Feare hiÌ„ ther fâ—re and loke on hym as thou woldeste loke on a sharpe swerd that hanged ouer they heed by an here Heades gouerners are ordayned of god and are eueÌ„ the gyfte of god whether they be good or bad â–ª And whatsoeuer is done vnto vs by theÌ„ that doth god be it good or bad If they be euyll why are they euyll verely for our wyckednesse sake are they euyll Because y â— wheÌ„ they were good we wold not reâ—ey ue that goodnes of the haÌ„de of god be thaÌ„kful submitting our selues vnto his lawes and ordinaunces but abuse the goodnes of God vnto our sensual and beastly lustes Therfore doth god make his scourge of theÌ„ and turne them vnto wylde beastes coÌ„trary to the nature of theyr names offices eueÌ„ in to lyons beares foxes vnclene swyne to aueÌ„ge hym selfe of our vnnaturally blinde vnkindnes and of our rebellious disobedyence In the. c. â— â–ª vi Psalme thou readest he destroyed the ryuers dryed vp the springes of water turned the fruteful laÌ„de in to bareÌ„nesse for the wickednesse of the inhabiters therin WheÌ„ the chyl dren of Israell had forgotten God in-Egipt god moued the hartes of the E gâ—pciaÌ„s to hate theÌ„ â— to subdue theÌ„ with crafte and vilynes Psalme C. iiii And Deutero i. i. Moses reherseth sayenge God was angry wyth me for your sakes so that y â— wrath of god fell on Mo ses â–ª for the wyckednesse of the people And in the second chapter of the secoÌ„de boke of kynges God was angry wyth the people and moued Dauid to noÌ„bre them when Ioab and the other lordes wondred why he wolde haue them noÌ„bred and because they feared lest some euyll shuld folow diswaded the kynge yet it holpe not God so hardened hys hart in hys purpose to haue an occasioÌ„ to sle the wycked people Euyll rulers theÌ„ are a signe that god is angry and wrath wyth vs. Is it not a great wrath vengeauÌ„ce that the father mother shulde hate theyr chyldreÌ„ euen theyr fleshe and theyr bloude or that an husbaÌ„de shuld be vnkinde vnto his wyfe or a maister vnto the seruauÌ„te that wayteth on hys profite or that lordes and kynges shulde be tyrauntes vnto theyr subiectes tenauntes which paye them tribute toll custome and reÌ„te laborynge and toylyng to fynde theÌ„ in honoure and to mayntayne them in theyr estate is not thys a feareful iudgemeÌ„t of God and a cruell wrath that the very prelates and shepherdes oâ— one soule which were wone to fede christes flocke with Christes doctrine to walke before them in lyuyng therafter and to gyue theyr bodies liues for theÌ„ and to strengthen theyr weake faythes are nowe so sore chaunged that yf they smell that one of theyr flocke as they now call them and no lenger Christes do but ones longe or desire for the trew knowledge of Christ they wyll sle him and burne hym wyth fyre most cruelly What is the cause of thys that they also teache false doctrine confyrmynge it with lyes verely it is the haÌ„de of god to auenge the wickednes of theÌ„ that ha ue no loue nor lust vnto y e truth of god when it is preached but reioyce in vnrighteousnes As thou mayst se in the secoÌ„de pistle of Paul to the
Tessaloni Where he speaketh of the comming of Antichriste Whose commynge shal be sayth he by the workynge of Satan wyth all miracles signes â–ª and wonders whych are but lyes and in all deceyuable vnrighteousnes amonge them that peryshe because they receyud not any loue to the truthe to haue bene saued Therfore shall God sende them strong delusyon to beleue lyes Marke howe God to auenge hys trueth sendeth to the vnthankeful false doctrine and also false miracles to confyrme them and to harden theyr hartes in the false waye that afterwarde it shall not be possible for them to admytte the truth As thou seest in Erodi â–ª vii and â–ª xiii howe God suffered false myracles to be shewed in the syght of Pharao to harden hys harte that he shulde not beleue the trouth for in asmuch as hys forceters turned theyr roddes in to serpeÌ„tes and turned water in to bloude and made frogges by theyr inchauntment soo thought he that Moses dyd all his miracles by the same craft and not by the powre of god And abode therfore in vn beleue and perished in resistynge god Let vs receyue all thynges of God whether it be good or bad let vs humble our selues vnder hys myghtye haÌ„de and submitte oure selues vnto hys â—ourtoure and chastysynge and not wythdrawe our selues froÌ„ hys correction reade Hebr. xii for thy coÌ„fortes and let vs not take y â— stafe by the ende or selie to auenge oure selues on hys rodde whych are the euyll rulers The chylde as longe as he seketh to auenge him sel fe vâ—on the roddâ— hath an euyll harte for he thynketh not that the correctyon is ryght or that he hath deserued it ney ther repeÌ„teth but reioyseth in hys wyckednes And so longe shall he neuer be wythout a rodde yea so longe shall the rodde be made sharper sharper If he knowlege his fault and take the correction mekely euen kysse the rodde and amende hym selfe with the lernyng and norture of hys father and mother then is the rodde taken awaye and brente So yf we resyst euyll rulers sekyngâ— to set our selues at libertie we shall no doubte bryng our selues into more cruel boÌ„dage wrappe our selues in much more myserye and wretchednes for yf the hedes ouercome theÌ„ laye they more waighte on theyr backes and tye them shorter If they ouercome theyr euyl rulers theÌ„ make they way for a more cru ell nacyon or for some tyraunte of their owne nacion which hath no ryght vnto the crowne If we submit our selues vnto the chastesyng of God mekely knowlege our synnes for whych we are scourged and kisse the rodde ameÌ„de our lyning theÌ„ wyl god take the rod de away that is he wyl geue the rulers a better hart Or yf they continue their malice and persecut you forwel doyng and because you put your trust in god then wyll god delyuer you out of theyr tyrâ—ny for his trouthes sake It is the same god now that was in the olde tyme and delyuered the fathers and the ê“phetes the apostles other holy sain tes And what soeuer he swore to them he hath sworue to vs. And as he deliue red theÌ„ out of all temptacioÌ„ coÌ„braunce and aduersitie because they coÌ„sented submitted them selues vnto hys wyll trusted in his goodnes and truthe euen so wyll he do vs yf we do lykewyse When soeuer the chyldren of Israell fell froÌ„ the way which god coÌ„maunded them to walke in he gaue them vp vnder one tyraunt or a nother As sone as they came to the knowlege of them selues and repented cryenge for mercy and leanyng vnto the truth of his promises he sent one to delyuer theÌ„ as the hystories of the Byble make mencion A Christen maÌ„ in respecte of God is but a passiue thyng a thyng that suffereth onely and doth nought as the sycke in respecte of the surgeon orphisiciaÌ„ doth but suffre onely The surgeon last â—eth and cutteth out the deed fleshe sercheth the wouÌ„des thursteth in â—eÌ„tes se â—reth bawneth soweth or sticheth and layeth to corsies to drawe oute the corruptioÌ„ and last of all layeth the helyng playsters and maketh whole The phisician lykewyse geueth purgatioÌ„s and drynkes to dryue out the disease then with restauratiues brigeth helth Now yf the syâ—ke resyst the raser the serching yron and so forthe doth he not resyste hys owne helthe and is cause of hys owne death So lykewyse is it of vs yf we resyst euyll rulers whyche are the rodde and scourge wherwyth god chastiseth vs the instrumentes wherwyth God sercheth our woundes and bitter drynke to dryue oute the synne and to make appere and corsyes to draw out by the rotes the core of the Pore â–ª of the soule that freteth inwarde A Christen maÌ„ therfore receyueth all thyng of the haÌ„de of god both good bad both swe te and sowre both welth and wo. If any persone do me good whether it be father mother so forthe that receyue I of God and to God geue thankes For he gaue wherwyth â–ª and gaue a coÌ„maundement and moued hys herte so to do Aduersite also receyue I of the hande of god as an wholsome medicine though it be somwhat bitter TeÌ„pta tacion and adnersite do bothe kyll syn and also vtter it For though a ChristeÌ„ man knoweth euery thynge how ti liue yet is the fleshe so weake that he can neuer take vp hys Crosse hym selfe to kyll and mortyfie the fleshe He muste haue another to laye it on hys backe In many also synne lyeth hyd wiâ—h in and festereth and rotteth inwarde and is not sene so that they thynke howe they ar good and perfecte and kepe the lawe As the yonge man Mathe. xix sayd he had obserued al of a chylde and yet lyed falsely in his harte as the texte folowynge well declareth When all is at peace and no maÌ„ troubleth vs we thinke that we are pacieÌ„t and loue our neighbours as oure selues but let our neyghboure hurde vs in worde or dede and then fynde we it otherwyse Then tume we and rage set vp the brystles and bende our selues to do vengeauÌ„ce If we loued wyth godly loue for Christes kyndnes sake we shulde desyre no vengeaunce but pytye hym and desyre god to forgiue and amende hym know inge well that no fleshe can do otherwyse then synne excepte that God preserue hym Thou wylt saye what good doth such persecucion tyrannye vnto the righteouse Fyrst maketh them feale the workyng of goddes sprite in theÌ„ and that theyr faith is vnfained SecoÌ„ daryly I saye no maÌ„ is so great a synner yf he repente and beleue but that he is ryghteouse in Christ in the promises yet yf thou loke on the fleshe and lawe thâ—re is no man soo perfecte that is not founde a synner Nor any maÌ„ so pure that hath not somwhat to be yet purged Thys shall suffice at this tyme as concernyng obedyeÌ„ce vnto prynces The seconde Chapter Of the office
haue takeÌ„ away y e keye of know leage ye enter not in your selues theÌ„ that come in ye forvyd that is they had blinded the scripture whose knowleage as it were a keye letteth i to god with gloses and tradicioÌ„s Likewyse fyndest thou Mat. xxiii As Pater answered in the name of al also christ promised him the keyes in the persone of all math xvi And in the. xx of IohnÌ„ he payed theÌ„ say enge receyue the holy Ghost who soeuers synnes ye remitte they are remytted or forgeuen and who soeuers synes ye retayne they are retayned or holden With preaching the promises lose they as many as râ—pente beleue And for that IohaÌ„ sayth receyue the holy ghost Luke in his last chapitre sayth theÌ„ opeÌ„ he theyr wittes that they myght vnder stande the scriptures aÌ„d sayde vnto theÌ„ thus it is wryten And thus it behoued Christ to suffre so to ryse agayne the thyrde daye And that repentauÌ„ce and re myssion of synnes shulde be preached in his name amoÌ„ge all nacyoÌ„s At y â— prea ching of the lawe repâ—nt men and at the preachynge of y â— â—romyses do they bele ue are saued Peter in the seconde of the actes practised his keyes and by pre achinge the lawe brought the people in to the knowleage of them selues boun de theyr consciences so that they were prycked in theyr hartes and sayde vnto Peter and to the other Apostles what shall we do Then broughte they forthe the keye of the swete promyses sayeng repeÌ„t and be baptised euery one of you in the name of Iesus Christe for the re mission of synnes and ye shall receyue the gyfte of the holy ghost For the promyse was made vnto you vnto your chyldren and to all that are a farre â—ueÌ„ as many as the lorde shall call Of lyke ensamples is the actes full and Peters pistles and Paues pystles and all the scripture neyther hath our holy father any other auctorite of Christ or by the reason of his predecessor Peter then to preache Goddes worde As Christe coÌ„pareth the vnderstonding of scripture vnto a key so compareth he it to a net te and vnto leueÌ„ and vnto many other thinges for certayne properties I mar uayle therfore that they boste not them selues of theyr nette and leuen as well as of theyr keyes for they at al one thiâ— ge But as Christe byddeth vs beware of the leuen of the pharises so beware of theyr coÌ„terfayted keyes and of theyr false nette whiche are theyr tradicions and ceremonies theyr â—pocrisy and fal se doctryne wherwith they get not sou les vnto Christe but auctorite and ryches vnto them selues Let Christen kinges therfore kepe theyr faythe and truthe and all lawfull promyses and bondes not one with an other onely but euen with the Turke or what infidell it be For so it is râ—ght be fore God as the scriptures and examples of the Bible testifieth Who soeueâ— vowe an vnlawfull vowe promyse an vnlawful promyse swere an vnlawful othe synneth agaynst God and ought therfore to breake it He nedeth not to sue to Rome for a lycence For he hathe Goddes worde and not a lycence only but also a commaundemeÌ„t to breake it They therfore y â— are sworn to be trew vnto Cardinals and Byshoppes that is to say false vnto God the kyng and the realme maye brake theyr othes law fully without grudge of conscience by the auctorite of Gods word In makyn ge them they synned but in repentynge and breakynge them they please God hyghly receyue forgyuenes in Christe Let kynges take theyr dutye of theyr subiectes that that is onely necessary vnto the defence of the realme Let theÌ„ rule theyr realmes theÌ„ selues withe the helpe of laye men that are sage wyse lerned and experte Is it not a shame aboue al shames and a monstruous thin ge that no man shulde be found able to gouerne a worldely kingdome saue Bis shoppes and prelates that haue forsaâ—eÌ„ the worlde and are taken oute of the worlde apoynted to preache the king dome of God Christ sayth y t his king dome is not of this worlde IohnÌ„ xviii And Luke xii vnto the yong man that desyred hym to byd his brother to geue hym parte of the enheritauÌ„ce he answered who made me iudge or a deuyder a monge you No man that layth his haÌ„ de to the ploughe and lokethe backe is apte for the kingdom of heaueÌ„ Luke ix No man can serue two maisters but he must dyspyse the one Math. vi To preach Goddes worde is to moche for halfe a man And to mynistre a tem porall kingdom is to moche for halfe a man also â–ª Eyther other requyreth an whol man One therfore caÌ„not wel do both He that auengeth him selfe on eue ry tryfle is not mere to preache the paci ence of Christ howe that a man ought to forgyue and suffre all thynges He that is ouer whelmed with al maner ry ches and dothe but sike more dayly is not met to preach pouerte He that wil obey no maÌ„ is not meâ—e to preache how we ought to obeye all meÌ„ Peter sayth Act vi It is not mete that we shuld lea ue the word of God and serue at the ta bles Paul sayth in the. ix chapitre of y â— fyrst to the Cor. God sent me but to pre ache A terrible sayenge verely for Bis shopes and Prestes If he had sayd wo be to me yf I fyght not moue not prin ces vnto ware or yf I eÌ„crece not saynt Peters paâ—rimony as they call it had bene a more easy sayenge for them Christe forbyddeth his discyples and y â— ofte as thou maist se Mathew xviii and also xx Marke ix and also x. Luke ix and also xxii Euen at his last soper not only to clyme a boue lordes kinges and Emperours in wordly rule but al so to exalte theÌ„ selues one aboue an other in the Kyngdome of God But in vayne for the Byshop of Rome wold not here it though he had coÌ„maunded it teÌ„ thousande tymes Gods worde shuld rule onely not Bishops decrees or the Bishoppe of Romes pleasure That ought they to preache purely and spiritually to fashion theyr lyues therafter and with all ensample of godly lyuinge and longe sufferinge to drawe al to christe and not to expounde the scrip tures carnally and wordly The thyrde Chapter Of the office and dutye of the chyldren towarde theyr parentes GOd whyche worketh all in all thynges for a secrete iudgement and purpose and for his godlye pleasure prouyded an houre that thy father and mother shulde come together to make the thorowe them He was present with the in thy mothers wombe and fashioned the and breathed lyfe in to the and for the great loue he had vnto the prouyded mylke in thy mo thers brestes for the agaynst thou were borne moued also thy father and mother and all other to loue
of the lorde Teache them to knowe Christe set goddes or dinaunce before them sayenge Sone or doughter God hath created the and ma de the thorowe vs thy father mother and at his coÌ„mauÌ„demeÌ„t haue we so loÌ„ge thus kyndly brought the vp and kep te the from all perels he hathe coÌ„maun ded the also to obeye vs sayenge chylde obeye thy father mother If thou me kely obeye so shalte thou growe bothe in the fauoure of God and maÌ„ know leage of our lorde Christ. If thou wilte not obeye vs at his coÌ„maundemeÌ„t then are we charged to correcte the yea yf thou repent not and amende thy selfe God shall slee the by his officers or punishe the euerlastyngely Nourture theÌ„ not worldly and with worldly wisdome sayenge Thou shalte come to honoure dygnite promocyon ryches thou shalte be better then soche and soche thou shalt haue iii. or iiii benefices and be a great doctoure or a Bishop and haue so many men waytinge on the and do no thinge but hauke and hunt and lyue at pleasure thou shalte not nede toswete to laboure or to take any payne for thy lyuinge and so forthe fyllynge theÌ„ full of pryde dysdayne â–ª and ambicion and corruptinge theyr myndes with worldly persuasions Let the fathers and mothers mark howe they them selues were disposed at all ages and by experience of theyr owne infirmitees helpe theyr children and kepe theÌ„ from occasyons Let them teache theyr children to aâ—e mariages of theyr fathers mothers and let theyr elders prouyde mariages for theÌ„ in season teachinge them also to knowe that she is not his wyfe whiche the sone taketh nor her husbande which the doughter taketh without the consente and good will of theyr elders of theÌ„ that haue auctorite ouer theÌ„ If theyr frendes wil not mary theÌ„ then are they not to blame yf they mary theÌ„ selues as is more spoken in the boke of matrimonye Let the fathers mothers alwayes take the vttermoste of theyr auctoryte of theyr children but at a tyme me suffre with them and be are theyr we akenesse as Christ doth ours Sek chri ste in your chyldern in your wyues ser uauutes and subiectes â–ª Father mother sone daughter mayster seruaunte Kyn ge and subiecte be names in the worldly regyment In Christ we are all one thynge none better than other all bretherne and must all seke Christ and our brothers profyte in Christe And he that hathe the knowleage whether he be lorde or Kinge is dounde to submitte him selfe serue his brethern to geue hym selfe for them to wynne them to Christ The fyfth chapter Of the office and dutye of seruauntes towarde theyr Masters SEruauntes obeye your carnal maisters withe feare and treblynge in singlenesse of youre hartes as vnto Christe not w t seruyce in the eye sight as meÌ„ pleasers but as the seruauÌ„tes of Christ doynge the will of God from the harte with good will euen as though ye serued y â— lord not men â–ª Ephe. vi And. i. 〈◊〉 iâ— Seruasites obey your maisters with all feare not only yf they be good courteous but also though they be frowarde For it commeth of grace yf a maÌ„ for 〈◊〉 science towarde God indure grefe sufferinge wrongefully For what prayse is it yf whan ye be buffetted for your faâ—â— tes ye take it pacientlye But and yf whan ye do well ye suffce wronge and take it pacyentlye than is there thanke withe God here vnto verely were ye called For Christ also suffered for our sakes leauinge vs an example to foâ—o we his steppes In what soeuer â—ynde therfore thou arte a seruaunte duringe the tyme of thy couenauntes thy mayster is vnto the in the stede and rowme of God and God thorowe hym feadethe the clothethe the ruâ—ethe and lernethe the hys Commaundementes are Goddes commaundementes and thou oughteste to obeye hym as God and in all thynges to seke his pleasure and profyte For thou arte hys good and possessyon as hys oxe or hys horse in so moche that whosoeuere doth but desyre the in hys harte from hym wyth out his loue and lycence is condemned of God whiche sayethe Exodi xx sâ— thou ones couete not thy neyghbours seruauÌ„tes Paule the apostle sent home Onesymus vnto hys master as thou readest in the pistle of Saynte Paule to Philemon In so moch that though the sayd Philemon with his seruante also was conuerted by paul and owed vnto Paule and to the worde y â— Paule prea ched not hys seruaunte onely but also hym selfe yea and thoughe that Paule was in necessite and lacked mynisters to mynister vnto hym in the bondes whyche he suffered For the â–ª Gospels sake yet wolde he not retayne the ser uaunte necessary vnto the furtheraunce of the gospell withoute the consent of the maister O howe sore differreth the doctryne of Christe and hys Apostles frome the doctryne of the Bishoppe of Rome and of his Apostles For yf any man wyll obey neyther father nor mother neyther Lorde nor maister neyther Kynge nor prince the same neadethe but onely to take the marke of the beast that is to shaue him selfe a monke a frere or a preest and is than immediatly fre and exempted from all seruyce and obedyen ce due vnto man He that will obeye no man as they will not is moste accepta ble vnto them The more disobedient that thou arte vnto Goddes ordinaun ces y â— more apte and mete arte thou for theyres Neyther is the professinge vowinge promysynge and sweringe obe dyence vnto theyr lawes ordinaunces any other thyng than the defyenge denyenge and forswerynge obedyence vn to the ordinaunces of God The sixte Chapter â–ª ¶ Of the office and dutye of Masters to warde theyr seruauntes PAule Ephe. vi sayth ye masters do euen the same thinges vnto them that is be maister after the example and doctryne of christe as he before taughte the seruauntes to obey vnto theyr masters as vnto Christe puttinge awaye thretenynges that is geue them fayre wordes and exhorte them kyndly to do theyr dutie Yea nurture them as thyn owne sonnes wythe the lordes nurture that they maye se in Christe a cause why they oughte louyngely to obeye and remembre saythe he â— that youre maister also is in heuen Neythere is there anye respecte of parsons wyth hym that is he is indyfferente and not perâ—yall as greate in syâ—â—te is a seruaÌ„t as a mayster And in the thyrde cha pitre to the câ—llo saythe he ye masters do vnto youre seruauntes that whych is iuste and equalle remembringe that ye also haue a maystere in heauen Geue youre seruauntes kynde wordes foode raymente and lernynge Be not bytter vnto them â—ayle not on them geue them no cruele countenaunce but accordyng to the ensample and doctrine of Chryste deale wythe them And when they laboure sore cheryshe them agayne When ye correcte them let Goddes worde be by and doo it wyth such good