IT cannot be auoyded , § 1. The occasion . so long as there is or Weaknesse on earth , 17. April 1619. or Malice in hell , but that scandals will arise , and differences will grow in the Church of God . What through want of Iudgement in some , of Ingenuity in others , of Charity in almost all ; occasions ( God knoweth ) of offence are too soone both giuen and taken : whilest men are apt to quarrell at trifles , and to maintaine differences euen about indifferent things . The Primitiue Romane Church was not a little afflicted with this disease : For the remedying whereof , Saint Paul spendeth this whole Chapter . The Occasion , this : In Rome there liued in the Apostles times many Iewes : of whom , as well as of the Gentiles , diuers were conuerted a a Act. 28. 24. to the Christian Faith , by the preaching of the Gospel . Now of these new Conuerts , some better instructed then others , as touching the cessation of legall Ceremonies , made no difference of Meates , or of Dayes ; but vsed their lawfull Christian liberty in them both , as things in their owne nature meerely indifferent : Whereas others , not so throughly b b De nou● conuersus , & de lege Catholica minùs sufficienter instructus . Lyra. catechized as they , still made difference for Conscience sake , both of Meates , accounting them Cleane , or Vncleane ; and of Dayes , accounting them Holy , or Seruile , according as they stood vnder the Leuiticall Law . These later , Saint Paul calleth c c Vers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weake in the Faith : those former then must by the law of Opposition , be d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 15. 1. Strong in the Faith .

It would haue become both the one sort , § 2. Scope , and the other , ( notwithstanding they differed in their priuate iudgements , yet ) to haue preserued the common peace of the Church , and laboured the a a 2. Cor. 10 , 8 edification , not the ruine one of another : the strong by affoording faithfull instruction to the consciences of the weake ; and the weake , by allowing fauourable construction to the strong . But whilest either measured other by themselues ; neither one nor other did b b Gal. 2 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as our Apostle elsewhere speaketh , Walke vprightly according to the truth of the Gospel . Fault and offences there were on all hands . The Strong faultie , in Contemning the Weake ; the Weake faultie , in Contemning the Weake ; the Weake faulty in Condemning the Strong . The strong proudly scorned the weake , as silly and superstitious ; for making scruple at some such things , as themselues firmely beleeued were lawfull . The weake rashly censured the strong , as prophane & irreligious ; for aduenturing on some such things , as themselues deeply suspected were vnfawfull . The blessed Apostle desirous all things should bee done in the Church in loue and c c 1. Cor. 14. 26. vnto edification d d Cai●tan . i● hunc locum . aequa lance , and e e Bulling. in hunc locum . eodem charitatis moderamine , as Interpreters speake , taketh vpon him to arbitrate , and to mediate in the businesse : and like a iust vmpire f f Iob 9. 33. layeth his hand vpon both parties , vnpartially sheweth them their seuerall ouersights , and beginneth to draw them to a faire & an honourable composition : as thus . The Strong ; hee shall remit somewhat of his superciliousnesse , in dis-esteeming , & despising the Weake : and the Weake ; he shall abate somewhat of his edge and acrimony in iudging and condemning the Strong . If the parties will stand to this order , it will proue a blessed agreement : for so shall brotherly loue be maintained , Scandals shall be remoued , the Christian Church shall be edified , and Gods name shall be glorified . This is the scope of my Text , and of the whole Chapter .

In the three first Verses , §. 3. Coherence , wherof there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . First , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the first Verse ; the Proposall of a generall Doctrine as touching the vsage of weake ones : with whom the Church is so to deale , as that it neither giue offence to , nor take offence at , the weakenesse 〈…〉 . Him that is weake in the Faith receiue you , but not to doubtfull disputations . Next , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the second Verse , a Declaration of the former generall proposall by instancing in a particular case , touching the difference of Meates . There is one man Strong in the Faith ; he is infallibly resolued , there is no ● meat a a Verse 14. vncleane of it selfe , or ( if receiued with thankefulnesse and sobriety ) b b 1. Cor. 10. 23. vnlawfull : and because hee knoweth hee standeth vpon a sure ground c c Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is confident he may eate any thing , and he vseth his liberty accordingly , eating indifferently d d 1. Cor. 10. 27. of all that is set before him , making no question for conscience sake , One man beleeueth he may eat all things . There is another man Weake in the Faith ; ●he standeth yet vnresolued and doubtfull , whether some kinds of Meates ; as namely ; those forbidden in the Law , be cleane ; or he is rather caried with a strong suspition that they are vncleane : our of which timorousnesse of iudgement , he chuseth to forbeare those meates , & contenteth himselfe with the fruits of the earth ; Another who is weake , eateth Hearbs . This is Species Facti ; this the Case . Now the Question is , in this Case what is to be done , for the auoidance of scandall , and the maintenance of Christian Charitie ? And this question my Text resolueth in this third Verse : wherein is contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saint Pauls iudgement ; or his counsell rather , and aduice vpon the Case , Let not him that eateth , despise , &c. The remainder of the Verse , and of the Chapter being spent , in giuing reasons of the iudgement , in this and another like case , concerning the difference and obseruation of Dayes .

I haue made choyce to intreat at this time of Saint Pauls aduice ; §. 4. and Diuision of the Text. as vsefull for this place and auditorie , and the present assembly . Which aduice , as the Parties and the Faults are , is also twofold . The Parties two : He that eateth , that is the Strong ; and he that eateth not , that is the Weake . the Faults likewise two : The Strong mans fault , that 's a a Literally , setting at naught● so it is translated , Luk. 23. 11. and the Latine translation , which Tertul. followed , readeth here fitly to the Greeke , Qui manducat , ne nullificet non monducantem . Tertullian . de ieiun : aduersi●● Psych . cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ despising of his brothers infirmitie ; and the Weake mans faults , that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iudging of his brothers liberty . Proportionably , the parts of the aduice , accommodated to the Parties , and their Faults , are two . The one , for the Strong ; that he despise not , Let not him that eateth , despise him that eateth not . The other , for the Weake , that he iudge not , Let not him that eateth not , iudge him that eateth . Of which when I shall haue spoken some what on their generall vse ; I shall by Gods assistance proceed by way of application to enquire how farre the differences in our Church , for conforming , and not conforming , agree with the present case of eating , and not eating : and consequently how farre forth Saint Pauls aduice in this case of eating and not eating , ought to rule vs in the cases of conforming , and not conforming in point of Ceremonie . And first of the former rule or brand of the aduice , Let not him that eateth , despise him that eateth not . §. 5. Wee must not despise others .

The termes , whereby the Parties are charactered , He that eateth , and He that eateth not , haue in the opening of the Case beene already so farre vnfolded ; as that I shall not need any more to remember you , that by him that eateth , must bee vnderstood the strong in Faith , and by him that eateth not , the weake . And so reducing the words ab hypothesiad Thesin ; this part of the Aduice , Let not him that eateth , despise him that eateth not , beareth sence , as if the Apostle had said , Let not the strong in faith despise the weake . Weake ones are easily despised : Strong ones are prone to despise : and yet despising is both a grieuous sinne in the despiser ; and a dangerous scandall to the despised . In all which respects , it was but needfull the holy Ghost should lesson vs , not to despise one another weaknesse . Let not him that eateth , despise him that eateth not .

Weaknesse and Smalnesse , § 6. Though they be neuer so weak , be it in what kind soeuer , is the fittest obiect to prouoke contempt . As we trauell by the way , if a fierce Mastiffe set vpon vs , we thinke it time to looke about , and to bestirre our selues for defence : but wee take no notice of the little Curres that barke at vs , but despise them . When Goliah saw little Dauid make towards him , 1. Sam. 17. the Text saith , a a 1. Sam. 17. 42. He disdained him ; for he was but a youth . And S. Paul charging Timothy so to behaue himselfe in the Church of God , as that none should b b 1. Tim. 4. 12 ▪ despise his youth ; implyeth , that youth is obuious to contempt , and likely enough to be despised . And though c c Eccles. 9. 16. Wisedome be better then strength ; yet Salomon tels vs , the poore mans wisdome is despised , and his words are not heard , Eccl. 9. d d Psalm . 119. 141. I am small , and of no reputation , saith Dauid , Psal. 119. And our Sauiours Caueat in the Gospel is especially concerning little ones , as most open to contempt : e e Matth. 18. 10. Take heed that yee despise not one of these little ones . But of all other , that weaknesse is most contemptible , which is seene in the faculties of the vnderstanding Soule : when men are indeed weake in apprehension , weake in iudgement , weake in discretion ; or at leastwise are thought so . Farre from any reall weaknesse this way , or any other , was our blessed Lord and Sauiour Iesus Christ , f f Col. 2. 3. In whom were hid all the treasures of wisedome and knowledge : yet because vpon conference with him , he seemed such vnto Herod , not answering any of his questions , nor that expectation which the same of his Miracles had raised of him in Herod ; Herod tooke him for some silly simple fellow , and accordingly vsed him : for he g g Luk. 23. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . set him at nought , & mocked him , & put him in h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a white coat , as he had beene some foole , and sent him backe as he came , Luk. 23. And of this nature is the weaknesse my Text hath to doe withall : a weaknesse in iudgement , or as it is vers. 1. a weaknesse in Faith . Where , by Faith , we are not to vnderstand that iustifying Faith , whereby the heart of a true beleeuer layeth fast hold on the gracious promises of God , and the precious merits of Iesus Christ for the remission of sinnes : nor by weaknesse in Faith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherewith the Apostles are i i Mat. 8. 26 ; 14. 31 ; 16. 8. somtimes charged ; when the Faith of a true beleeuer is sore shaken with temptations of incredulity and distrust . But by Faith wee are to vnderstand an k k Fide● hîc significat persuasionem de vsu ●erum indifferentium : per Synecd●chen generis . Piscat . Schol. in Rom. 14. 1. historicall Faith only , which is nothing else but a firme and secure assent of the iudgement vnto doctrinall truths in matter of Faith or Life : and by weaknesse in such faith , a doubtfulnesse and irresolution of iudgement concerning some diuine truths appertaining to the doctrine of Faith or Life ; and namely , concerning the iust extent of Christian liberty , and the indifferent or not indifferent nature or vse of some things . Which weakenesse of iudgement in Faith , bewraying it selfe outwardly in a nice , and scrupulous , and timorous forbearance of some things , for feare they should be vnlawfull ; which yet in truth are not so , but indifferent : doth there by expose the person in whom such weaknesse is , to the contempt and despisings of such as are of more confirmed and resolued iudgements , and are stronger in the Faith .

Weaknesse then is in it selfe contemptible : § ▪ 7. and we neuer so strong ; yet not more , then Strength is contemptuous . Passiue contempt is the vnhappinesse of the weake . : but Actiue the fault of the strong . They that find truly , or but ouerweeningly conceit in themselues abilities either of a higher nature , or in a greater measure , then in other men , be it in any kind whatsoeuer : it is strange to see , with what scornefull state they can trample vpon their weaker and inferiour brethren , and looke vpon them ( if yet they will at all vouchsafe a looke ) from aloft , as vpon things below them ! which is properly and literally to despise . For so much the very words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greekes , and among the Latines Despicere do import . The Pharisee , it is like , cast such a disdainfull looke vpon the poore Publicane , when in contempt he called him a a Luk. 18. 9. 11. Iste Publicanus : sure I am , that Parable was spoken of purpose concerning such as trusted in their owne righteousnes , and b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 18. 9. despised others , Luk. 18. And they are euer the likeliest thus to despise others , that conceit something in themselues more then others . Wealth , honour , strength , beautie , birth , friends , alliance , authority , power , wit , learning , eloquence , reputation , any trifle ; can leauen our thoughts , ( partiall as they are towards our selues ) and swell vs , and heaue vs vp aboue our brethren : and because we thinke we do ouer-top them ; we thinke wee may ouer-looke them too , and despise them as vulgar and contemptible . Agar could despise Sarah ; the bond-seruant , the free woman ; the maid , her mistresse : onely for a little fruitfulnesse of the wombe beyond her ; because c c Ge. 16. 4. 5. she saw that she had conceiued , and her Mistresse was barren , Gen. 16. All strength and eminencie then we see , be it in any little sorry thing , is apt to breed in men a despising of their weaker and meaner brethren : but none more , then this strength of knowledge and of faith , wherewith we now deale . It should bee quite otherwise : our knowledge should praeferre facem , hold the light before vs , and helpe vs for the better discouerie of our ignorance ; and so dispose vs to Humility , not Pride . But pride and selfe-loue is congenitum Malum ; it is a close , and a pleasing , and an inseparable corruption : which by slie and serpentine insinuations conueyeth it selfe , as into whatsoeuer else is good , and eminent in vs , and poysoneth it ; so especially into the endowments of the vnderstanding part . Sharpnesse of wit , quicknesse of conceit , faithfulnesse of memory , facility of discourse , propriety of elocution , concinnitie of gesture , depth of iudgement , variety of knowledge in Arts and Languages , and what euer else of like kind ; are but as winde to fill the sayles of our pride , and to make vs swell aboue our brethren , in whom the like gifts are not , or not in like eminencie . Scientia inflat , our Apostle might well say , d d 1. Cor. 8. 1. Quò didici●●e , nisi hoc fermentum , &c. Pers. Satyr. 1. vide Casaub. ibi . Knowledge poffeth vp : And that it doth so readily and vnmeasurably , that vnlesse there be the greater measure both of humility to preuent , and of charity to vent it , it will in short time breed a dangerous spiritual Tympany in the soule . A disease , from which the strongest constitutions that haue beene , haue not beene altogether so free , but that they haue had , if not a spice of it , yet at leastwise an inclination vnto it . Euen this our blessed Apostle , who had so much humility , as to account himselfe e e 1. Cor. 15. 9. of Apostles the least , but f f 1. Tim. 1. 15. of sinners the chiefest ; was in so great danger g g 2. Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to be exalted aboue measure through the abundance of reuelations ; that it was needfull hee should haue a thorne in the flesh , the messenger of Sathan to buffet him , lest he should be exalted aboue measure , 2. Cor. 12. No maruell then , if these new Conuerts , but lately called by God out of the darknesse of their ignorance , h h 1. Pet. 2. 9. into his marueilous great light ; and hauing their vnderstandings well informed , and their iudgements throughly settled in the Doctrine and Vse , in the nature and extent of that Euangelicall Liberty whereinto they were called : no maruell I say , if these , vpon so sensible a change , were more then a little distempred with this swelling aboue their brethren ; euen as far as to Despise them . ; So hard is it , euen for the most exercised Christian , not to take knowledge of his owne Knowledge : or doing so , not to despise and neglect the infirmities of his lesse-knowing brother . It was not then without good need , that S. Paul should become a remembrancer to the strong in faith , not to despise the weake . And there is as good need , the very strongest of vs all should remember it , and take heed of despising euen the very weakest . This Despising beeing hurtfull both to the strong , and weake : to the strong , as a grieuous sinne ; and to the weake , as a grieuous scandall .

Despising , § 8. both for the sinnes sake , first is a sinne in the strong . Admit thy weake brother were of so shallow vnderstanding and iudgement , that he might say in strictnes of truth , what Agur said but in modestie , and that with an Hyperbole too , Prou. 30. that a a Prou. 30. 2. surely hee were more brutish then any man , and that hee had not in him the vnderstanding of a man : yet the communitie of nature , and the common condition of humanity , should be sufficient to free him from thy contempt . His body was formed out of the same dust , his soule breathed into him by the same God , as thine were : and he is thy neighbour . Let his weaknesse then be what it can be ; euen for that relation of neighbourhood , as he is a man , it is sinne in thee to despise him , b b Pro. 14. 21. Hee that despiseth his Neighbour , sinneth , Prou. 14. But that 's not all : He is not onely thy Neighbour , as a man ; but hee is thy Brother too , as a Christian man . He hath imbraced the Gospel , he beleeueth in the Sonne of God , hee is within the pale of the Church , as well as thou : though he be not so exquisitly seen in some higher mysteries , nor so thorowly satisfied in some other points , as thou art . If it haue pleased God to endow thee with a larger portion of knowledge : thou oughtest to consider first , that thou art bound to bee so much the more thankefull to him that gaue it ; and then secondly , that it is expected , thou shouldest doe so much the more good with it ; and thirdly againe , that thou art charged with so much the deeper account for it . If the same God haue dealt these abilities with a more sparing hand to thy brother : in despising his weakenesse , what other thing doest thou then euen despise the good Spirit of God , c c Ioh. 3. 8. that bloweth where he listeth , and d d 1. Cor. 1● . 11. giueth to euery one as he listeth ? For though there be e e 1. Cor. 12. 4. diuersities of gifts , ( both for substance , and degree ; ) yet it is the same Spirit , 1. Cor. 12. And the contempt that is cast vpon the meanest Christian , reboundeth vpwards againe , and in the last resolution reflecteth euen vpon GOD himselfe , f f 1. Thes. 4. 8. and vpon his Christ . Hee that despiseth , despiseth not man but GOD ; who hath giuen vnto vs his holy Spirit , 1. Thes. 4. And g g 1. Cor. 8. 12. when ye sinne so against the Brethren , and wound their weake consciences , yee sinne against Christ , 1. Cor. 8.

Thus you see Despising is hurtfull to the despiser , § 9. and the Scandall . as a sinne : it is hurtfull also , as a scandall , to the despised . And therefore our Sauiour in Math. 18. discoursing of a a Math. 18. 6 , &c. not offending little ones ; anon varieth the word , and speaketh of b b Ibid. 10. not despising them : as if despising were an especiall and principall kinde of offending , or scandalizing . And verily so it is , especially to the Weake . Nothing is more grieuous to Nature , scarce death it selfe , then for a man to see himselfe despised . c c Plaut. in Cistel . Act 4. Scen. 1. Ego illam anum irridere me vt sinam ? Satius est mihi quouis exitio interire , could he say in the Comedy . It is a thing that pierceth farre , and sinketh deepe , and striketh cold , and lyeth heauy vpon the heart : flesh & bloud will digest any thing with better patience . The great d d Arist. lib. 2. Rhet. 2. cap. 2. where hee thus defineth Anger . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philosopher , for this reason maketh Contempt the ground of all Discontent ; and sufficiently proueth it in the second of his Rhetoriques : there being neuer any thing taken offensiuely , but sub ratione contemptus ; nothing prouoking to Anger , but what is either truely a contempt , or at leastwise so apprehended . ; ; Wee all know how tenderly euery one of vs would take it , but to be neglected by others ; to haue no reckoning at all made of vs ; to bee so reputed as if wee were not , or not worth the looking after e e Vide opus Adag . Mega●●renses neque tertij neque quarti . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Oracle said to the Megarenses . And yet this is but the least degree of Contempt ; a f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist , vbi supra . priuatiue contempt onely . How tenderly then may wee thinke a weake Christian would take it ; when to this priuatiue he should find added a g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. Positiue contempt also ? when hee should see his person , and his weakenesse , not only not compassioned , but euen taunted , and flouted , and derided , and made a laughing stocke , and a iesting theame ? when hee should see them striue to speake and doe such things in his sight and hearing , as they know will be offensiue vnto him , of very purpose to vexe , and afflict , and grieue his tender soule ? Certainly for a weake Christian newly conuerted to the Faith , to bee thus despised ; it were inough , without Gods singular h h Haue mercy vpon vs , O Lord , haue mercy vpon vs : for wee 〈◊〉 exceedingly filled with contempt . Our soule is exceedingly filled with the scorning of those that are at ease , and with the contempt of the proud , Psal. 123. 3 , 4. mercy and support , to make him repent his late conuersion , and reuolt from the Faith , by fearefull and desperate Apostasie . And hee that by such despising should thus offend , though but i i Math. 18. 6. 10. one of the least and weakest of those that beleeue in Christ : a thousand times better had it been for him , that he had neuer beene borne ; yea , ten thousand times better that a Mill-stone had been hung about his necke , and hee cast into the bottome of the Sea , ere he had done it . Despising is a grieuous Sinne , in the despiser , in the Strong : and despising is a grieuous scandall to the despised , to the Weake . Let not therefore the Strong despise the Weake . Let not him that eateth , despise him that eateth not . And th●s much for the former branch of Saint Pauls aduice : the other followeth . Let not him that eateth not , iudge him that eateth .

Faults seldome goe single ; § 10. Despising and iudging compared . but by couples at the least . Sinfull men doe with sinfull prouocations , as ball-players with the Ball. When the Ball is once vp , they labour to keepe it vp : right so when an offence or prouocation is once giuen , it is a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et mox . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Max. Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tossed to and fro , the receiuer euer returning it pat vpon the giuer , and that most times with aduantage ; and so betwixt them they make a shift to preserue a perpetuity of sinning , & of scandalizing one another . It is hard to say who beginneth ostener , the Strong , or the Weake : but whether euer beginneth , he may be sure the other will follow . If this iudge , that will despise ; if that despise , this will iudge : either doth his endeuour to cry quittance with other ; and thinketh himselfe not to bee at all in fault , because the other was first , or more . This Apostle willing to redresse faults in both ; beginneth first with the strong : & for very good reason Not that his fault simply considered in it selfe is greater ; ( for I take it a certaine truth , that to Iudge one that is in the right , is a farre greater fault , considered absolutely without relation to the abilities of the persons , then to despise one that is in the wrong : ) But because the strong through the ability of his iudgement ought to yeeld so much to the infirmitie of his weake brother , who through the weaknes of his iudgement , is not so wel able to discern what is fit for him to doe ; what in most other contentions is expected , should be done in this : not hee that is most in fault , but he that hath most wit , should giue ouer first . I●deed in reason , the more faulty is rather bound to yeeld : but if hee will be vnreasonable , ( as most times it falleth out , ) and not doe it ; then in discretion , the more able should do it : as b b Gen. 13. 9. 11. Abraham in discretion yeelded the choise to his Nephew Lot vpon the contention of their Herdsmen , which in reason Lot should rather haue yeelded vnto him . But where both are faulty , as it is not good to stand debating who began first ; so it is not safe to straine courtesie who shall end , and mend first . In the case of my Text , both were faulty : and therefore our Apostle would haue both mend . He hath school'd the Strong , and taught him his lesson , not to despise anothers infirmitie ; Let not him that eateth , despise him that eateth not . Now the Weake must take out his lesson too , not to iudge anothers liberty ; Let not him that eateth not , iudge him that eateth .

I will not trouble you with other significations of the word ; § 11. Wee must not iudge others . to Iudge , as it is heere taken , is as much as to a a Ne condemnato . Beza . Condemne : and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in the worser sence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tropically , by a b b Piscator in Schol , ad hunc locum . Synecdoche gener is , say Scholiasts : and they say true . But it is a Trope , for which both in this , and c c Euill manners haue bin the spoiling of many good words ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tyrannus , Sophista , ●atro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Venenum , Magus , and in our English tongue , Knaue , Villaine , Churle , &c. See Minsheu Verstegan , &c. in diuers other words , wee are not so much beholden to good Arts , as to bad manners . Things that are good , or indifferent , we commonly turn to ill , by vsing them the worst way : whence it groweth , that words of good or indifferent signification , in time degenerate so farre , as to be commonly taken in the worst sence . But this by the way . The fault of these weake ones in the case in hand , was , that measuring other mens actions , and consciences , by the modell of their owne vnderstandings , in their priuate censures they rashly passed their iudgements vpon , and pronounced peremptory sentence against such , as vsed their liberty in some things , concerning the lawfulnesse whereof themselues were not satisfied ; as if they were loose Christians , carnall professors , nomine tenus Christiani , men that would not sticke to doe any thing , and such as made either none at all , or else very little conscience of their actions . This practice my Text disalloweth , and forbiddeth : and the rule hence for vs is plaine and short , We must not iudge others . The Scriptures are expresse ; d d Math. 7. 1. Iudge not , that yee be not iudged , Math. 7. e e 1. Cor. 4. 5. Iudge nothing before the time , &c. 1. Cor. 4. f f Rom. 2. 1. Thou art inexcusable , O man , whosoeuer thou art that iudgest , Rom. 2. And g g Iom. 4. 11. if thou iudgest , thou art not a doer of the Law , but a Iudge , Iam. 4.

Not that it is vnlawful to exercise ciuill iudgement , § 12. This kinde of iudging being or to passe condemning sentence vpon persons orderly and legally conuicted , for such as haue calling & authoritie thereunto in Church or Commonwealth : for this publique politique iudgement is commanded a a Exod. 22. 9. 2. Chron. 19. 6. Rom. 13. 4. and elsewhere . in the Word of God ; and reason sheweth it to bee of absolute necessitie for the preseruation of States and Commonwealthes . Nor that it is vnlawfull secondly , to passe euen our priuate censures vpon on the outward actions of men ; when the Law of God is directly transgressed , and the transgression apparant from the euidence either of the fact it selfe , or of some strong signes and presumptions of it . For it is Stupiditie , & not Charitie , to be credulous against sence , Charitie is b b 1. Cor. 13. verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ingenuous , and will c c Ibid. vers. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . beleeue any thing , though more then reason : but charitie must not be d d As Walter Mapes sometimes Archdeacon of Oxenford , relating the grosse Simony of the Pope for confirming the election of Reginald , bastard sonne to loceline Bishop of Sarum , into the See of Bathe ; concludeth the narration thus : Sit lamen domina materque nostra Roma baculus in aquâ fractus ; & absit credere , quae videmus . Mahap de nugis Curialium distinct. 1. cap. 22. seruile , to beleeue anything against reason : shall any charitie binde mee to thinke the Crow is white , or the Blacke-Moore beautifull ? Nor yet thirdly , that all sinister suspicions are vtterly vnlawfull , euen there where there wanteth euidence either of fact or of great signes : if our suspicions proceed not from any corrupt affections , but onely from a e e Cùm de●emus aliquibus malis adhibere remedium siue nostris , siue alienis , expedit ad hoc , vt securius remedium apponatur , quod supponatur id quod est deterius : quia remedium quod est efficax contra maius malum , multò magis est efficax contra minus malum , Aquin. secundae secundae qu. 60. art. 4. ad 3. charitable iealousie of those ouer whom we haue especiall charge , or in whom wee haue speciall interest , in such sort as that it may concerne vs to admonish , reproue , or correct them when they doe amisse : so was Iob f f Iob. 1. 5. suspicious of his sonnes , for sinning and cursing God in their hearts . But the iudgement here & elsewhere condemned is ; either first , when in our priuate thoughts or speeches , vpon slender presumptions wee rashly pronounce men as guilty of committing such or such sinnes , without sufficient euidence either of fact or pregnant signes that they haue committed them . Or secondly , when vpon some actions g g Aperta non ita reprehendamus , vt de sanita●e desperemus . Gloss Ordin . in Rom. 14. 13. Non , quicquid reprehendendum , etiam damnandum est . Sen. l. 6. de benef. cap. 39. vndoubtedly sinfull , as blasphemy , adultery , periury , &c. we too seuerely censure the Persons either for the future , as Reprobates and Castawales , and such as shall bee certainely damned ; or at leastwise for the present , as Hypocrites , and vnsanctified and prophane , and such as are in the state of damnation : not considering into what fearefull sinnes it may please God to suffer , not onely his h h As Paul , Mary Magdalene , &c. chosen ones before Calling , but euen his i i As Dauid , Peter , &c. holy ones too after Calling , sometimes to fall ; for ends most times vnknown to vs , but euer iust and gracious in him . Or thirdly , when for want either of charitie or knowledge , ( as in the present case of this Chapter ) we interpret things for the worst to our brethren : and condemne them of sinne for such actions , as are not directly , and in themselues necessarily sinfull ; but may ( with due circumstances ) be performed with a good conscience , and without sinne . Now all iudging and condemning of our brethren in any of these kindes is sinfull and damnable ; and that in very many respects : especially these foure ; which may serue as so many weighty reasons , why wee ought not to iudge one another . The Vsurpation , the Rashnesse , the Vncharitablenesse , and the scandall of it .