An evident display of Popish practises, or patched Pelagianism Wherein is mightily cleared the…An euident display of Popish practises, or patched Pelagianisme Wherein is mightelie cleared the…

He doth not therefore forbid to punish offenders, but only admonisheth, that when we reprehend others, we begin at our selves, when we correct them that have offended, let us be without those faults, which we correct in them, that we may show our selves to be moved with the true zeal of justice, to hate evil, as well in our selves, as in them, without all respect of persons. But betwixt these two there is marvellous great difference, to judge nothing by Hypocrisy, and utterly to judge nothing. The Lord commandeth, that we judge according to truth, that we be not more severe against our neighbours, than against our selves, but these dogs with this colour will have all judgement, be it never so consonant to reason, to be excluded and abolished. Albeit if an Hypocrite flattering himself, shall reprehend another, it followeth not, that he which hath offended, shall therefore be excused, for evil is ever to be damned. But this is the fault of an Hypocrite, that he measureth not himself by the same rule, and easily forgiving himself, he useth the extremity of law against others. But (as I said in the beginning) the ribalds do not endeavour to obtain this in vain, for they should open to themselves a notable ingress, if they might persuade ⟨p. 104⟩the world, that nothing at all were to be improved. But it is best to note Satan's subtlety in this place, and whereto it tendeth, for over and above that our neighbours faults, and the scourges, wherewith God punisheth them, ought sufficiently to warn us, that we provoke not his anger against ourselves. There is also another thing required of us, that is, that our minds ought to be stricken with grief, because God is offended, and because the soul of the sinner runneth to destruction. With such a zeal of Gods glory we should be inflamed, that when it is imperilled, we should be oppressed with the anguish of sorrows, where with our heart may be sore afflicted. We ought so to love our neighbours with a ready affection of mind, that when we see the peril hang over them, and especially their souls, we may be moved with compassion. Satan indeed by these Losels would make men amazed, that whatsoever confusion we shall see, we shall be touched with no care, nor be affected in any sort.

He dothe not therefore forbidde to punishe offenders, but onely adnionisheth, that when we reprehend others, we beginne at oure selues, when we correcte them that haue offended, lette vs be withoute those faultes, whyche we correct in them, that wée may shewe oure selues to bée moued with the true zeale of iustice, to hate euil, as well in our selues, as in them, withoute all respecte of persons. But betwixte these two there is maruellons great difference, to iudge nothing by Hipocrisie, and vtterly to iudge nothyng. The Lorde commaundeth, that we iudge according to truth, that we be not more seueare agaynste oure neyghboures, than againste oure selues, but these dogges with this cullor will haue all iudgemente, be it neuer so consonante to reason, to bée excluded and abolished. Albeit if an Hypoerite flattering himselfe, shall reprehende another, it followeth not, that hée whyche hathe offended, shall therefore bée excused, for euill is euer to bée damned. But this is the faulte of an Hypocrite, that hée measureth not hymselfe by the same rule, and easilie forgyuing hymselfe, hée vseth the extremitie of lawe against others. But (as I said in the beginning) ye ribalds do not indeauour to obteine this in vayne, for they shuld opē to thēselues a notable ingresse, if they might persuade