be so greate a people that they were feÌ„ared of many kynges Also bicause they came of Abraham bicause they were of the bloude of the patriarches bicause in the priesthod excelleÌ„cie of their kingdoÌ„ thei excelled all other bicause they were in leage with the Lorde bicause the Lord did speake with theÌ„ bicause he sent his prophetes coÌ„mitted to theÌ„ aboue al other his holy speach openyng to them his holie misterie ordeynyng and foundinge amonge them his true and perfect religion teachynge themhowe to gouerne a coÌ„munaltie wyth a coÌ„mune wealth by honeste ciuil orders suche other lyke benifites whiche they receyued at the Lordes hande they presumed muche being not a litle proude for the obseruation of theyr ceremonies outwarde worshyppynge of the Lorde They promised to theÌ„ selues by thys prerogatiue saluation and health they iudged them selues to be the worthie worshippers of the lorde that the glorie of eternall blisse shoulde perteine to them onely and to none other Whiche folishe persuasioÌ„ vaine superstition of the Iewes the prophete in thys Psalme doth reprehende and rebuke sayinge that those are not the tokens of the verie people of God whiche they do thinke for to be but coÌ„trarie wise that the people of God are knowen by the godlines of mynde pure innocencie of lyfe Whereby the people of God are knowen Excepte a man him selfe be godly disposed both in thought and deede none outwarde thynge can make hym commendable and acceptable to God For euerie man accordynge as he is godly or otherwyse so shal be be accepted or cast of The sonnes heyres of God are those whiche are borne of God They whiche are borne of bloude of the wylle of the fleshe and of the wyll of maÌ„ wyth God they are not takeÌ„ for the heyres of God nor shall rest in the holy hyll of the Lorde Neither for the nobilitie and excellencie of kynred or linage nor yet for anie colour or cloke of religion and holines These outwerde gyfres do not declare vs to be the chyldren of God no man shall be allowed acceptable or pleasaunt in the face of the Lorde Saynte Iames in his first chapter in few wordes declareth that which the Prophete speaketh in many sayinge The true and perfecte religion is that which keepeth a maÌ„ vndefiled and cleane from the fithines of the worlde whiche doth visite the widowes orphaynes in theyr tribulations and afflictions By these markes Thriste wil know his people not by shauen crownes nor disguised garmetes lyke players By these markes Christe at the later daye of iudgement shal wyll acknowledge those whiche are his sayinge to theÌ„ Come you and possesse the kyngdome prepared for you from the begynnynge of the world for in my huÌ„gar you haue gyuen me to eate c. The mynde of the prophete is that by innocencie of lyfe and purenes of minde we are acceptable and pleasaunt to the Lorde Although the prophete in this place maketh no meÌ„tion of fayth The prophete speaketh of â—orkes whiâ—â— do springe â—â—rth of faith but of good workes onely yet 〈◊〉 muste thynke no lesse but that 〈◊〉 speaketh of those good workes whiche do procede from faith For what so euer is 〈◊〉 of fayth 〈◊〉 synne Verely nom 〈…〉 good That 〈…〉 in wythout 〈◊〉 nor yet â—â—â—keth ryghtuouâ—◠〈…〉 an vnfaythfull mynde 〈…〉 doth worke or rather couÌ„terfette the workes of the lawe Dorkes with out fayth Those meÌ„ whiche in the Gospell sayed that they had prophecied that they had caste furth deuyls that they had done many vertues and miracles in the name of Christe Although that they dyd boste them of theyr good workes yet for all that they are called the workers of iniquitie not that the deede which thei did was euyl but bicause it was not done of fayth Also the workes of the pharasies being in their owne kinde good are coÌ„deÌ„ned of Christ not bicause they were not good but bicause they were done with out fayth Lykewyse in many places of the prophetes the sacrifices with oblations holy dayes other worshyppynges of the Lorde are not estemed but caste awaye not that they be euyl workes but bicause thei were not done by faith bicause thei were not agreable to the word of god For euerie thing whiche is done by fayth is also allowed coÌ„mended by the worde of God All thinge not agteable to the worde of God is eupl Wherefore that thynge can not be good whiche doth differ from the worde of God ¶ The texte ¶ The which speaketh veritie in his herte To speake the veritie truth wyth the tonge to worke no gile to thy neighbour to deserue none opprobry or rebuke to hate the wicked and to loue those whiche are godlie not to be forsworne but to perfourme that whiche thou doest swere to healpe the needie with thy money wythout vsury and to iudge rightuously al these in them selues are good deedes but if thei be done without fayth The best workes that meye be done being not done by fayth are disproued of the Lords before God thei do leese the name of all Goodnes When that the prophete doth say that they whiche do keepe all these can neuer be remoued nor taken away from the tabernacle of God and from the holy hyl of the Lorde He doth include also with these workes fayth gyuynge vs to vnderstande that he speaketh of those workes which are the proceedinges from a true fayth as the workes of fayth For wythout fayth it is vnpossible to please the lorde or to come to euer lastynge blisse When thou doest heare good workes commended praysed in the scripture beinge no mention made of fayth thou muste alway coniecture â—â—ynke verely that by those good workes are ment the workes whiche do come and springe of fayth To speake the veritie is to speake the thinge as it is in deede wtout gyle or craft to keepe touch in all thi promises to do al thing faith fully with a true an vnfeined hert To speake the veritie is to speake to deale like an honest maÌ„ plainly and openly without dissimulation fraude or gyle wythout staterie wythout all doublenes and wyth a good hert The Lorde doth require the inwarde purenes of hert as well as the outwarde By the lawe of God veritie and truth is not alone required in oure wordes and promises but therto also to haue a gentle herte and a pure sinceritie of myndes annexed ioyned For the veritie and truth often tymes maye be spoken of those whiche be craftie and subtyl men yea to the hurte of an other man The wicked wyll speake veritie to huâ— their neighbours that they maye be beleued the better when they do lye speake false tales Therefore the Psalme doth bidde vs speake the truth with hert not feinedly and wyth a loue not couÌ„terfeted For the wordes or communication whiche is had wyth out any dissimulatioÌ„ of
any part and wyth a pure herte muste be wythout all gyle and crafte For they which be true meÌ„ haue that in theyr myndes whiche they do speake wyth theyr mouthes they doe not gyue fayre wordes outwarde hauynge a corrupte and a craftie mynde ¶ The text ¶ He that hath not Wrought gyle with histoÌ„ge By thys sentence are reproued not only craftie and deceitful people whiche do speake wyth theyr tonges lyes and false tales But also al hypocrites which do teach the word of God not wyth a pure mynde Hypocrites are here noted whiche flatter for promotions and deceyue the people wyth their false doctrine yea and those which for promotions do teache the veritie deniyng it in their hert whiche do not seeke wyth all theyr hertes after the glorie of God and health of the church for the whiche the ministerie of the worde is instituted and ordeined But to winne the loue fauoure of the people and seeke after their owne commoditie and profites suche other thynges as wycked myndes do vse to hunte after vndre the colour and cloke of vertue and godly religion Thys kynde of men wyth theyr mouth doeth speake the truth but wyth their hertes thei do lye and tel falshod Where as oure translatoure hath turned and translated thys word to worke gyle and craft In the Hebrue it is writteÌ„ diffamed accused or backbited The tonge is gyuen as all other membres of the bodie to set furth the glorie of God the profite wealth of thy neighboure who that doeth vse his tonge otherwyse who that doeth wyth his tonge backebite his neighbour who that hurteth his neyghbours good fame and name shall not rest in the holy hil of the Lorde nor shal dwel in his tabernacle It is that dutie of pure and perfecte charitie to defende the good estimation of thy neighbour The office of perfecte charitie towardes thi neighbour to keepe and mayteine loue amonge men much lesse to suffre thy neighbour to be brought out of good name by sclaunders and diffamations much lesse 〈◊〉 suffre any seedes of discorde and debate to be sowed and throwen among men ¶ The text ¶ He that hath not done euyl to his neighbour That is to saye he that hath dealte iustly and louyngly wyth his neighbour whiche hath hurt or hindered his neighbour in nothynge but wyth good turnes hath holpen him to the best of his power Who is oure neighbour Our neighboure is called euerie maÌ„ wythout exceptioÌ„ bicause we are all the creatures beinge the handiworke and made of one God begot of one father bicause we are set in one felowshyppe in thys worlde as it were in one coÌ„mune wealth wherein one man hath neede of the others healpe and counsell Christe doth call theÌ„ neyghboures whiche haue neede one of the others ayde and healpe Not only our friendes and them whiche we do loue but also oure enemies muste be taken to be our neighbours Wherefore must we call oure enemies oure neyghbours bicause that we are also coÌ„maunded to loue them by precepte and expresse commaundement ¶ The text ¶ Nor hath not receiued and admitted any opprobrie sclaunder agaynste his neighbour Lykewyse as good and goodly men do couet to haue their owne good fame and name whole wyth out ani maner of sclauÌ„der among good men euen so they do defeÌ„de the good name of their neighbour in theyr absence nor wyâ—l suffre their good fame to be minished with any sinister reporte they wyl not gyue their eares nor herkeÌ„ to the voices of sclauÌ„derous and backebiting personnes they can not suffre them What is to say not to receyue opprobrie againste thy neyghbour Not to receyue the opprobrie agaynst theyr neighbour is not to suffre nor abyde nor be contente wyth any thynge that shal be spokeÌ„ against their neighbours honestie They do offende A godly man ought not to here his neighbours spoken yl of both he that doeth sclaunder and he also which doth gyue eare and harkeneth to his sclaunderouse wordes For there is neither of them good they be both cleane coÌ„trarie to godly loue and perfecte charitie which we do owe to our neighbour the one in speakynge euyl the other in hearyng of him wyth delyte therat ¶ The texte ¶ The wicked is broughte to naughte in his syght Those whiche do feare hym he doeth glorifie That is to saye a godly man doth not regard nay doth esteme hym as nothynge whiche is a dispiser of God and his neighbour although he be neuer so excellent and passe all other neuer so much in wysedome Riches high estimation in â—uys worlde ought not to be regarded in vngodlines not the poore dispised wâ—ts the do lyue 〈◊〉 the lorde in byrth in glorie and lordshippes in riches other suche gaye thynges whiche fortune vseth to gyue On the other syde the maÌ„ which feareth the lorde hym he doeth louyngly embrace he hath hym in good estimation he vseth him reuereÌ„tly although in this world he be neuer so pore neuer so lowe and base of bloud be he neuer so muche an â—biecte bicause he doth loue and reuerenseth God in hym lykewyse as in the wycked he dyd deteste and abhorre synne The godlâ—e wicked are Cleane contrarie therefore they can not be together wythout distimulation and so Sathan the deuyl God neuer would that the godly should be ioyned in amitie and friendshyppe wyth the vngodly In the primityue and fyrst age of men God dyd commaunde and forbidde that the chyldren of the godly shoulde keepe company with the chyldren of men that is to saye wyth those men whiche are al together giuen and addicted to thys world Also the Lorde dyd warne the Iewes from the company and coÌ„uersation of the gentiles What is meÌ„t by the chyldreÌ„ of men in the scripture The apostles did forbid vs that we should not say to theÌ„ whiche are deceyuers of men so muche as God speede neither to haue any maner of coÌ„pany wyth the wycked bicause there can be no good felowshippe betwene the godly and the vngodly The godly is forbidden to keepe coÌ„pany with the wicked no good mache of ryghtuousnes and vnryghtuousnes together no felow shyppe of lyght and darkenes no coÌ„corde nor loue betwene Christe and Beliall nor no maner of consent betwene the temple of God and Idols They be ryght contrarie the one to the other vertue and vice he that loueth the one can not chose but hate the other Here I woulde desire al christian men to marke and see howe those men whiche can turne them into mo facioÌ„s then euer coulde Protheus might Those men whiche can 〈…〉 of Thrist whiche can worke strue for the place that thei be in for all seasons all maners of men al affections whiche wyll be familiar and friendes wyth all kynde of men they care not wyth whoÌ„ howe vaine they be I saye howe greate liars howe farre from the truth aâ—d finally howe
my rugged and vnfiled reudnes that both I shall haue no cause to be sory hereafter for my intempeste and bolde audacitie and also the readars hereof shal haue cause to yelde thaÌ„kes to the Lorde for the great knowledge that they shall here fech at your hande to the greate profite and coÌ„forte of theresoulls praing the Lorde of al confort both they and I togither to preserue your grace in this godli minde to your own hertes desire according to the wil and pleasure of the Lorde â‚ PEraduenture thou wilt maruaile gentle reader what I ment to set a prologue bee fore this boke whych is so litell that almooste a man may as sone reade it ouer and in as shorte space as manye a man would be in the telling numbering the leaues therof the I should seme to the to do thys rather to enlarge the biggnes of the boke with mo leaues letters that it might apeare the bigger than that the reader should or myght take any proffet thereat or be there by any whitte more the wise then he was before or elles shoulde be if there were none at all Wherto I answere and saye that al thinge doth not go by greatnes more in writing when a man doeth make a worke thaÌ„ in wrestling where we do se often tymes not the lessor maÌ„ of the greater but the greater body of the lessor ouer throwen and caste downe to the grounde Euen so although thys treatise be smal lightel yet peradueÌ„ture nay with out peraduenture it conteineth muche more sad weightiar maters in it thaÌ„ many greate monstrous houge volumes wherof thou being aduertised some thing monished be fore as it were briefely instructed of the mynd of the authoure shalt finde the rest when thou takeste in hand to reade the worck it selfe to apere much more facil lyght halfe lerned of the thing before thou dost come at it than it woulde haue bin if this were not Wherfore thy merueyle put a parte em brace the good will and entent of the writer which here in doth no thynge but for to proffet and to edifie Receiue therfore the coÌ„meÌ„tarie of maister Ihon Epinê° doctor and preachar vnto the church of Hamborowe being translated in to our mother touÌ„g vpon the fiften Psalme of Dauid wherein thou shalt finde so much fruitful doctrine so godlye admonicions instructions teaching so greate reprehension and rebuking of vices of those vices I saye whiche are the only pillers of al mischiefe the drounars of al vertues there beinge so described and set furthe that eueri man may knowe both what they be and also the greate dauÌ„gers and perils threatened to the committers of them That euerâ—e maÌ„ may so gouerne and stir his shyp in the troublous sea and houge waues if thys worlde thaâ— with out he list he shall not nede to perish I do suppose and beleue verely that the holy gost did make no lesse melody in the breast of this godly doctor in the writing of thys commentary and that he was no lesse rauished therwith thaÌ„ was the holy Prophet Dauid what tyine he did wright thys psalme Here maye ye se what is ment by the tabernacle of the Lord what by the worshipping in the tabernacle wherof we do reade so often in the olde testament What also is signified by the holi mount And what kind of people thei are which shall rest therein Here shall you read foure notable vices rebuked and reprehended of the Prophet Hypocrisie Vngodly and vnlawful swearinge The damnable de sir and study to gether goodes to gather by vsury And last of al he speketh of the corrupt iudgement and vnryghtuouse iustice of the Iudges The whiche foure vices haue so inuaded all the worlde that no place almost can be founde cleare thereof that the moste parte of al meÌ„ are either hypocrites or blasphemers agaynst the name of the Lorde either abominable vsurers or elles corrupte and wrongfull Iudges What needeth me here to speake any thynge agaynst the diuelishnes of hypocrites cloked with outwarde holines working thereby theyr owne damnation the distruction of many thousande soules whiche by the conuersation of those which are wicked and keepynge company with those whiche are and alway haue ben mortal enemies to the Lorde are fallen and gone cleane awaye from the true doctrine of Christ to the teachynge of the Diuyll Whose mouthes I saye before their high and forked promotions so thundered the worde of God a brode to the worlde that the whole rable of the vniuersities were not able to resiste them beinge afterwarde so stopped with softe wolle that their throtes are choked vp that they caÌ„ not giue one sounde or voice of the truth I wyl not say that they be not ashamed to declare openly to the people that they haue erred before tymes and so beinge foule deceiued and seduced by the Diuyll haue deceyued other and haue taught theÌ„ moste perniciouse and false doctrine exhortyng theÌ„ therfore to take hede of suche doctrine if any man do sowe any suche amonge them Wherein lyke foule Hypocrites they do bely them selues shamfully they do sclaunder the trueth and the holy worde of God they hurt the coÌ„sciences of many godly men whiche beleuynge theyr wordes vnder a zeale holines spoken do fall ignorauntly from the trueth If they had not bene plucked vp to promotioÌ„s and dignities they woulde neuer haue sayed tonge thou haste lyed But here we may se the prouerbe true that Honores mutant mores There was a ryghte godly man whiche on a tyme dyd saye to a bishoppe whoÌ„ Sathan had deceyued being fallen from the ryghte waye I am glad that I am no bishop or if I were once a bishop I am glad that I dyd forsake it or elles I feare me er thys tyme I shoulde haue bene caryed froÌ„ the truth as well as you Bicause of this great corruption and poyson whiche commeth by the company of the wicked and al for promotion sake for fauoure and for friendship to be bishopped to be personed to be rewarded wyth greate profite for forsakyng of their maister Christ of whom they haue taken an earnest peny to serue faithfully ther fore oure Doctor Iohn Epinus moueth a certeine question whether that a man whiche doth professe Christe which fauoureth his worde which loueth veritie may keepe company and maye be familiar with the wicked maye holde them vp with yea and naye may be conuersaunt wyth them at all theyr doinges coÌ„senting to their abominations wythout the hurt of his conscience not hurting the spirituall health of his brother or neighbour not giuyng therby occasion of sclauÌ„der to the worde of God and finally hym selfe not to be a whitte the worse thereby Yea or nay This question being soluted that nothyng caÌ„ be saied to the contrary as the Psalme doth minister occasion being verie many whiche do affirme that in no case a man oughte to swere or to make an othe whether it be commaunded hym of the
the parties whiche are suters before him the playntiffe or defendant or of both either before the cause or cō trouersie be ended or after For as muche as a Iudge is a publike cōmō minister of iustice in a cōmon wealth to see that euerie man shall haue his ryght to see that no manne do to his neighboure wronge to see y◠the poore be not oppressed by the rich but to deme iudge all causes vpryghtly indifferētly without respect of any maner of person to ende al cōtrouersies debates strifes which do often tymes ryse sprynge vp amonge men accordyng to equitie and iustice nothynge in the worlde beinge more enemie nor greater pestilence to iustice and ryght iudgement then a Iudge to be a gredy and a couetous mā a man lokyng after gyftes not cōtent wyth his stipende and salary whiche he doeth receyue for the doing of his office of the cōmune wealth Therfore he warneth thē of theyr deutie that theyr office is to be vpryght to leane and cleue to neither partie to loke a wry neither for frēde nor foo kiffe nor kynne high or lowe rich or poore straunger or countrey man nor yet to receyue any maner of gyftes on whiche syde so euer it be neither greate nor small as it is written Deut. xvii but to wey all causes by the ryghte lyne and balaunce of iustice He declareth to them that it is theft and robberie for a Iudge to take gyftes of anie man which is a sueter before hym not onely bicause it is a sellynge of iustice an occasion of wronge iudgement and a deprinyng or robbyng of the innocent in his iust cause but also though he be neuer so muche indifferent though he mynde to do no maner of iniurie for all that he receyued giftes and rewardes Yet bicause it is a great coniecture an euyl suspection of vnryghtuousnesse bicause it maketh the sentence to be suspecte therefore he wylleth Iudges for nothinge to take any maner of rewardes he declareth to them that the receyuynge of gyftes is counted in the wickednes of them whiche are cursed by the mouth of the Lorde He declareth furthermore that the heade rulers of commune wealthes are boūde to prouid for Iudges such sufficiient honest lyuynge that they shoulde not neede to take any maner of rewardes and giftes that they maye be able to fynde them selues and theirs therwyth honestly syth that they do bestow their tyme in the commune affaires and busines sith that they cā not both labour for their owne familie and serue the communes also in the office wherunto they be called Thys lesson howe well many Iudges and other persons whiche are sette to be indifferent betwene man and mā do obserue and keepe I can accuse no man but the tedious and long suetes of the poore the short and quicke dispatch of the riche maketh men to suspecte that all thynge is not accordingly as it ought for to be It hath bene often tymes sene perceyued that the sentence of the poore mannes cause hath ben determined before it hathe bene hearde what the poore mā might say and lay for him selfe I would wishe and desire that all Iudges shoulde gyue theyr seruauntes great charge that thei do receiue no maner of gyftes or rewardes and that they their selfe shoulde gyue to them suche wages that they shoulde not neede to take anie thinge of any man For all that whiche is gyuen to them is to obteyne fauoure and friendshyp in theyr causes to be good vnto thē to remembre them to theyr maisters whē they be at leasure whē assueters are gone when the seruaunte maye boldly speake then to speake a good worde for them to healpe to dispatche thē which all together smelleth not of the best But some Iudges and other officers hauing great and sufficient liuinges by their offices haue ben sclaundered I feare me of the truth that theyr seruauntes and officers vnder thē haue had none other wages of thē for their seruice then such vauntages and gaynes as they myghte gette in theyr seruice of them whiche are sueters skant hauynge of theyr maisters a good liuerie once in a yere If thei haue a liueri at their handes they shall both bye the lynyng and also the gardyng therof of theyr owne purse or els they shoulde were a single cote almost as good neuer a whitte as neuer the better yet theyr seruauntes in verie fewe yeres do growe to so much wealth that almost they knowe not them selues If al this be true as I doubte me it is to true what doth then folowe but that he whiche myght beste giue shoulde speede best Lorde money being the chiefe iudge in his cause whether it be ryght or wronge I haue hearde also of manie men whiche haue wroughte yea and boughte them selues into greate mennes seruice neither for necessitie nor for the desire to do them anie honeste seruice nor yet that they myght thereby be either the more godly or iust but that they myght beare the greater swynge bicause they belonge to great mē in the countrey where they doe dwell that they might beare and make suche a bragge in the countreis that no man shoulde once route agaynst them or say blacke to theyr eye what so euer extortion they do Suche seruauntes thoughe theyr maisters be neuer so vprighte iust causeth thē to haue an euil name to be yl reported of as far as men dare speake to theyr greate dishonour and to the sclaunder of iustice that a mā woulde be loth to haue his cause come before thē which haue such leude seruauntes gatherynge of the conditions of the seruauntes the maners and affections of the maisters I haue knowē in other countreis some Iudges of suche integritie vpryghte iustice that they woulde not abyde hym nor heare his cause which would but profer or make mention of anie gyftes but yet they coulde be content that theyr nigh seruauntes whom the sueters knewe well ynough should take for them al that they could catche and much worse thē that like vnto the bare foted friers of the ordre of Fraunces whiche wyth theyr bare handes had rather tutche twentie women then one peny but wyth theyr gloues on theyr handes or els per alios as they were wonte to saye by other yea into their sleue if you woulde powre furth of bagges bushels of syluer they woulde not throwe it awaye O Lorde where is iustice and equitie become whē such corruption is in place Howe cā a iudge both be iuste and also a receyuer of gyftes what man wyl receyue a gifte but to do pleasure againe for it or elles he were vnkynde Gyftes and rewardes haue come in so faste to some men in tymes paste that sodenly frō a lowe and meane estate as from a low ebbe they haue rysen and flowen vp to great possessions to be Lordes felowes what els besyde Thys is to be taken for a proued veritie as wel in Englāde as in al other nations
the thyrde Titus iii Voyed and shonne the coÌ„pany of an heretike after once or twise warning Math .xviii. The Lorde also in Mathe .xviii. sheweth vs the such personnes ought to be to vs as Ethnikes and publicans Saint Iohn in his secoÌ„de Epistle sayeth If a man comme to you and brynge not thys doctrine wyth hym that is to saye the apostolicall doctrine receyue hym not in to yont houses nor once salute hym For who the doth say to him so much as god speede is paâ—â—aker of his yll workes Beholde I do giue you warning before bicause you should not be coÌ„founded in the daye of the Lorde These testimonies of the scriptures do prohibite and forbid not onely the conuersation and company of the wicked men but also they do make the godly giltie of other mennes faultes synnes whose company they do vse shewing to vs two necessary profitable causes wherefore thys was commaunded For what cause 〈◊〉 the 〈◊〉 of the wicked forbid 〈◊〉 The fyrste cause is that the wycked being expelled put furth of the company of the godly maye take shame so thorowe shame be brought to repentâ—unce and amendement The seconde cause is that the godly should take none infection thorowe the coÌ„uersation of the wicked For as saynt Paule doth warne and couÌ„ sell vs by a certeyne verse 〈◊〉 Menander laying euyll communication doth corrupte marre good maners And wyckednes doeth creepe as a caÌ„ker gnawing round about as it goeth hurtynge and bryngyng foule corruption therto And lykewyse as he that doth touche pyche is arayed and defiled therwyth the pyche cleuynge to hym and also as the prouerbe doth teach vs they muste needes learne to halte which dwell with the Deuyl euen so they do degender froÌ„ goodnes and waxe worse whiche do keepe coÌ„pany wyth theÌ„ whiche are vngodly Solomon in all maner of wyse dome did passe and excel all other kynges Soloman yet for al that by the company and conuersation of wicked wyues he was brought into the detestable vice of Idolatrie So mucâ— churte may the conuersasion of euyll people do wherefore the godly all that they can must forsake and flee there froÌ„ if they wyll keepe them vndefiled Although that our myndes were so stronge stedfast and surely stablished in godlines and knowledge of God that the company of them coulde not doe vs any maner of hurte yet for these causes we ought not to be coÌ„uersaunt with them The coÌ„â—aundement of the Lorde may be bleâ—â—d wyth no cloke nor to contracte any maner of amitie wyth them bicause the Lorde commaundeth the contrarie that we shall not do so to the entent that we be not come giltie of the synne of the wycked wyth whom we do acquaynt our selues and so to brynge vpon vs by our owne faulte the greuouse vengeaunce of the wrath of the Lorde That the lorde is nothing pleased naye greatly dispâ—eased that the godly shoulde keepe company wyth the wicked Iosaphat is â—ebâ—ked forcoÌ„ paning with â—â—hab Para. xix the Prophet Iehu beareth witnes which dyd rebuke Iosaphat the good godly kynge bicause that wicked Achab whiche was enemie to the Lorde and he were friendes together and bicause that he dyd healpe that wicked man the seconde of Paralipo xix Also the Lorde dyd stryke good kyng Iosaphat with great losse of good men bicause that he was in leage with wicked Ochozias ii Paral. xx All godly men alwaye haue voyded them selues from the coÌ„pany of the wicked iudgyng that such conuersation shoulde displease the Lorde highly The Iewes beinge learned and taughte by the miserie miserable calamitie and captiuitie of Babilon what a greuous mattâ— it is not to obey the lorde howe sore the Lorde doth punish and plage the disobedience to his worde when they were returned and came agayne into the lande of Iewrie consideryng wyth theÌ„ selues weighing in their minde what an in tollerable delicte and offence it was to vse that coÌ„pany which was forbiddeÌ„ they did put awaye their wyues whiche were straungers whom they dyd loue excedingly wel froÌ„ them chosing rather to putte and sende awaye both theyr wyues and chyldren then against the worde of God to keepe them company the first Esdras xi xii 〈◊〉 xi xii Dauid in this Psalme amoÌ„ge the chiefe benifites ornameÌ„tes whiche the godly hath doeth reken thys to be the principal that they shall dwell in the tavernacle of the Lorde and that they shall rest in the holy hyll and that in theyr sighte the wicked are dispised Truly it is the chiefe prayse that anse godly maÌ„ can haue nay he can haue no greater then that he can hertely confesse the Lorde in all thynges not to passe or regarde the iudgemente of men to forsake cast of the conuersation and company of the wicked Thys veritie and truth a christian coÌ„fession and knowledging of God doth require He that neglecteth thys he doth go backe froÌ„ his promise he doth not professe the religion of Christe as he ought to doinaye he doeth dishoneste thys religioÌ„ which agaynst the worde of God is friende wyth the wicked preferryng the loue and amitie of the vngodly before the precepte of God Dauid dyd boste that he absented him selfe from the wicked Thus dyd Dauid bost him selfe of the knowledge of God and of his worde reioysyng that alwaye he despised the loue and fauour of them whiche were vngodly although he did it with great perill and daunger that he would alway continue in that mynde as by these wordes in the xxvi Psalme appeareth sayinge I haue not sit in companie wyth men whiche are full of lyes and falshod and wyth them which do worke vnryghtuousnes I wyll not entre in I haue hated the coÌ„gregation of the wicked wyth the vngodly I wil not sit downe I wyl washe my handes amonge them whiche are innocent and so wyll I go to thyne alter O Lorde By these wordes of reioysynge what doth Dauid elles declare shewe but that it is both execrable and wicked to be familiarly friendly conuersaunt with the vngodly to talke wyth them to seeke for their loue and fauour and to delite in their company Good Lorde howe shal they excuse them selues what shall or caÌ„ these falfe euangelical personnes ley for them selues before God agaynst the worde of God which is so manifest agaynst the exemples of so many godly men whiche for lucre their owne carnal wealth in thys great tribulation and affliction or rather in so houge and cruell persecution of the churche do hunt after the loue fanoure of the moste wicked sorte of Cardinals bishoppes and other high prelates yea monkes chanons friers not so muche as six Iohn sir WilliaÌ„ wyth the poore Requiem priestes vnto the verie dregges and moste vilest and stinkyng sorte of the popishe kyngdome of Antechriste omitted neglected If they wyl make thys excuse for them selues sayinge that they do no
greate nuÌ„bre of golde and syluer that they may get to them great riches by the takyng receiuing of such corrupte gyftes which do deceiue begyle their owne selues with their owne folishe thoughtes cogitations coÌ„sideringe not that the Lorde doeth put furth and spende al his riches substauÌ„ce out of his owne treasure and that he maketh no man ryche wyth the hurt of any other mannes health welfare They do not pondre wyth them selues that the Lorde doeth punishe all wycked thoughtes daÌ„nable desires of getheryng together of ryches they do not weigh the olde prouerbe sayinge which is saied of longe experience that euyl got goodes are equall and felowes to the hurtes iniuries of other meÌ„ naye they be no les then hurtes griefes in deede not like equal but of theÌ„ selues not seuerall nor different but al one thynge This one thynge is so sure and certeine that nothyng caÌ„ be more sure and certeyne that goodes ryches gethered together by vngodly craftes deuelishe wayes prohibited of God caÌ„ not be stable firme of longe continuaunce They caÌ„ not last endure many yeres What so euer is heaped together against the precept and coÌ„mauÌ„dement of God it shal at the last shamefully coÌ„sume vanishe away lyke vnto smoke and as the Prophete Aggeus sayeth it is caste into a bottomles bagge which doth fal thorowe and abydeth not The Lorde doth coÌ„maunde all magistrates all other to whoÌ„ any matters being in coÌ„trouersie are coÌ„mitted for to be ended that they do take no gyftes threatenyng to theÌ„ greate paynes for doing the coÌ„trary therfore they are foule deceyued whiche do thynke that they and theirs may be enriched growe to great substaunce by receiuing accompting of giftes with such brybery corruption The Lorde him selfe whiche is Lorde owner of the gold syluer with al that is coÌ„teined in the earth beareth witnes that riches substaunce by taking of giftes do not increase and growe but minishe beinge scatered abrode loste As it is to see in Iob the .xx. Chap. Fier shal deuour the tabernacles of theÌ„ whiche loue to receiue and take gyftes And the Prouerbes xx He doth bring his house out of ordre whiche foloweth auarice couetousnes But he the doth hate abhorre giftes shal lyue And Esaie .xxxiii. Cha. He that walketh in iustice and ryghtuousnes and speaketh the truth he that abhorreth gaynes wonne by violence deceite whiche doeth plucke his haÌ„des froÌ„ gyftes c. that maÌ„ shal dwel on high whose safgarde shal be in bulworkes of rockes to hym shal be giuen meate his waters shal not fayle Howe manifeste is it by these sentences that it is not onely wycked and vngodly for a Magistrate to take gyftes but also that the Lorde doeth punishe it froÌ„ aboue wyth the losse and perishyng of the goodes Althoughe there be many good and godly meÌ„ in euery place some beinge Magistrates and rulers which had rather suffre greate daÌ„mage and hurte then for any maner of profite and lucre woulde pronouÌ„ce a wrong seÌ„tence against iustice yet for all that in no wyse they maye receyue gyftes or rewardes bicause the Lorde hath forbidden it and bicause also it is a very naughtie exemple wherby the gredy and couetous sort of cormorantes woulde lightly take occasion to bye and sel iustice to pyl and sucke the iuyce of theyr fleshe or goodes froÌ„ them whiche are in lawe before them One caâ—â— exemple of a good man doeth more hurt then a thousande of the wicked The good men can not so sone do an euyll deede thoughe it be agaynst their wyll but the wycked quickely wyll do the same and the more gladly bicause they take exemple of them which are good Therfore it is necessary that the godly do voied all suche euyll exemples whiche the euyl men folow to the hurt of many and to the vtter distruction of commune wealthes But forasmuch as they which are the magistrates and Iudges are burdeined wyth publike matters of the coÌ„mon wealth hauing many and diuers cares in theyr heades beinge also occupied and let wyth other mennes busines are coÌ„strained to leaue their owne busines and study for their owne propre familie to their greate dii profite aparte vndone to take in hande other mens causes for asmuch I say as theyr lyuynges whiche they haue gyuen to them furth of the treasure and coffers perteyning to the coÌ„mon wealth are very small or almost nothyng at al for the great labours which thei do take for their greate paynes and studies in seruinge of the commune wealth It shoulde or myghte seme to stande wyth equitie and conscience that the magistrate or Iudge of ryght myghte take receyue rewardes of those in whose causes they doe take paine sith that nature doth teach vs that one haÌ„de ought to washe an other and one benifite good turne to be rewarded wyth an other and finally that no man oughte to serue in warre or other wyse as the Prouerbe is on his owne propre costes and charges But if the thynge be weighed and considered as it oughte for to be it may sone be vnderstand and perceyued that it is contrary to equitie to take any gyftes of either part either of the playntyffe or defendant What cloke or colour so euer they can make or imagin for to defende it not onely bicause that the Lorde hath forbidden it but also for that it is a very pernicious exemple in a coÌ„mon wealth to see a Iudge to be a taker of gyftes and also bicause that the parties playntyffe and defeÌ„dant are not bounde of their owne propre expenses and charges to maynteine and fynde those ministrations and offices whiche perceyne to the whole communaltie Publike officers oughte not to be maynteyned of priuate personnes but of the commune purse that the coÌ„munes are bounde tâ— prouide sufficiently for thi that they shal not neede to bryde It is the duetie and parte of the coÌ„munes vpon their coÌ„mune purse to maynteyne their publike courtes coÌ„mune officers whiche are put and set in office and rule to see equitie and iustice to be obserued amonge al men in their coÌ„mune publike wealth The parties whiche are suters sekyng to haue their matters decided haue nothynge to do therwyth Moreuer although it be against reason and conscience that the magistrates and commune rulers shoulde be denied to haue salaries and stipendes for their labours of the coÌ„mune purse of the whole communaltie yet they maye not bicause they do see and fynde suche ingratitude in the communes do that thynge whiche the Lorde doeth forbidde whereby the integritie purenes of iudgementes might be corrupted For the faulte of an other man can not excuse before God our delict if we do traÌ„sgresse his coÌ„maundement Iudgementes are ordeined for to defende iustice and veritie indifferent for al men The Magistrate is the ministre and seruaunt of al men together not of any