Now because it is so common a sin in all places, and with most men counted no sin: for the common talk in all meetings is of other men, and self-love makes the heart glad to hear other mens faults ripped up, yea this sin will take hold when other sins leave a man, which caused Christ to forewarn his Disciples hereof in this place: therefore it is our duty to labour and strive the more earnestly to be1 purged from this evil mind, and preserved from these evil practises of rash judgement: for which end let us lay to our consciences the reasons following. I. The practise of rash Judgement cannot stand2 with Christian charity: for charity binds a man to walk in love, and love suspecteth not evil, but thinks the best always, and if it be possible, thinks well of all. II. When thou seest a man speak or practise any3 evil, for which thou beginnest to think hardly of him, then consider well of thine own self, how thou hast both that and all other sins in thee, if we regard the root of sin, and therefore do not rashly condemn him for his fact, because thou thy self hast done the like heretofore; or else in time to come mayest do the like or worse, then he hath done whom thou now condemnest. III. Consider that God4 the father hath committed all judgement unto his Son: who now executeth public judgement by the Magistrate in the common-wealth, and by the Minister in the Church; and private judgement of admonition, and just dispraise, by them whom he calleth thereunto: if therefore thou judgest another, not being called thereto, thou thrusteth Christ out of his office, and robbest him of his honour, which is a grievous sin, and cannot be unpunished. IV. Consider also that thou5 art unable, whatsoever thou art, to judge aright of other mens actions, being ignorant of many circumstances thereof: for thou knowest not with what mind, or to what end the action was done: thou knowest not the cause why he did it, nor the state of his person, nor manner of his temptation thereto: and therefore why judgest thou rashly of him. V. He that gives rash judgement of another, is worse then a thief6 that steals away a mans goods: for he robs him of his good name, which (as Solomon saith) is to be chosen above great riches, Prov. 22. 1. Again, riches may be restored, so can not a mans good name being once blemished in the hearts of many.
Now because it is so common a sinne in all places, and with most men counted no sinne: for the common talke in all meetings is of other men, and selfeloue makes the heart glad to heare other mens faults ripped vp, yea this sinne will take hold when other sinnes leaue a man, which caused Christ to forewarne his Disciples hereof in this place: therefore it is our dutie to labour and striue the more earnestly to be1 purged from this euill minde, and preserued from these euill practises of rash iudgement: for which ende let vs lay to our consciences the reasons following. I. The practise of rash Iudgement cannot stand2 with Christian charitie: for charitie binds a man to walke in loue, and loue suspecteth not euill, but thinks the best alwaies, and if it be possible, thinks well of all. II. When thou seest a man speake or practise any3 euill, for which thou beginnest to thinke hardly of him, then consider well of thine owne selfe, how thou hast both that and all other sinnes in thee, if we regard the roote of sinne, and therefore doe not rashly condemne him for his fact, because thou thy selfe hast done the like heretofore; or els in time to come maist doe the like or worse, then he hath done whome thou now condemnest. III. Consider that God4 the father hath committed all iudgement vnto his Sonne: who now executeth publike iudgement by the Magistrate in the common-wealth, and by the Minister in the Church; and priuate iudgement of admonition, and iust dispraise, by them whome he calleth thereunto: if therefore thou iudgest another, not beeing called thereto, thou thrusteth Christ out of his office, and robbest him of his honour, which is a grieuous sinne, and cannot be vnpunished. IV. Consider also that thou5 art vnable, whatsoeuer thou art, to iudge aright of other mens actions, beeing ignorant of many circumstances thereof: for thou knowest not with what minde, or to what ende the action was done: thou knowest not the cause why he did it, nor the state of his person, nor manner of his temptation thereto: and therefore why iudgest thou rashly of him. V. He that giues rash iudgement of another, is worse then a theefe6 that steales away a mans goods: for he robbes him of his good name, which (as Salomon saith) is to be chosen aboue great riches,
- 1Reason• against rash judgement.Reason• against rash iudgement.
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