Sermons upon Deuteronomy

and we must always keep this measure, that when the faults are amended, we must not defame the parties if it be possible, least they have shame of their repentance, and fall into despair to the worldwarde. But this is ill put in ure: and we see how men do amiss in going too far both the ways. For the mean way, (that is to wit of correcting mens faults with gentleness, and of seeking to cover them to the end that every man should be reclaimed, and in the mean while not be defamed:) will in manner never be kept. Why so? For our desire to have friendship with men, is by flattering them. When we see them offend God divers ways, we let it slip: and as we would that our friends should spare us, so do we bear with the naughtiness that is in them. Ye see then that this is a wicked cloaking, because Satan blindeth the wretched sinners by it: and we be the cause of it, forasmuch as we wink at the faults which we ought to rebuke. And yet that inconvenience sufficeth us not. For the world is come to that point nowadays, that we cannot seem to be good friends, nor to be faithful and trusty to those whom we match withal, unless we agree to all naughtiness for their sakes. If they have offended, & it come to the point that they must receive rebuke or shame for it: we must rather fall to flat perjury. And how? Even ⟨p. 238⟩thus men speak, Shall I willingly hurt my neighbour? I am beholden to him: and shall I depose against him? What a thing were that? Lo how we esteem Gods trueth. Lo how we turn it into a lye. Lo how we abuse the commandment that forbiddeth us to defame our neighbours. Wherefore let us learn that this overcockering is wicked when we support the evil, and feed mens vices. And specially when we be called and required to give record, if we bewray §10not the evil truly which is to be corrected: we shall be guilty of it as accessories to our power. I conceal a murder, a robbery, a lewd, prank, a bribery, a false packing: surely in so doing I entangle my self in all those crimes both before God and man. So then the foresaid covering of our neighbours sins through love, doeth no whit hinder the bewraying of them, when it is needful and meet to be done, & when we be required thereunto.

and wee must alwayes keepe this measure, that when the faults are amended, we must not diffame the parties if it bee possible, least they haue shame of their repentance, and fall into dispaire to the worldwarde. But this is ill put in vre: and we see how men do amisse in going too farre both the ways. For the meane way, (that is to wit of correcting mens faultes with gentlenesse, and of seeking to couer them to the ende that euerie man should be reclaimed, and in the meane while not bee diffamed:) will in manner neuer be kept. Why so? For our desire to haue friendshippe with men, is by flattering them. When wee see them offende God diuers wayes, we let it slip: and as wee woulde that our friends should spare vs, so do we beare with the naughtinesse that is in them. Yee see then that this is a wicked cloking, because Satan blindeth the wretched sinners by it: and we bee the cause of it, forasmuch as wee winke at the faults which we ought to rebuke. And yet that inconuenience sufficeth vs not. For the worlde is come to that point nowadayes, that we cannot seeme to be good friendes, nor to be faithful and trustie to those whom we mach withall, vnlesse we agree to all naughtinesse for their sakes. If they haue offended, & it come to the point that they must receiue rebuke or shame for it: we must rather fall to flatte periurie. And howe? Euen