Common Places, Part 2 · Chapter 13 · Section 1
AS touching this place, In 2. Sam. 16, verſ. 21. A diſtribution of this place.I iudge that there be foure things to be conſidered of; firſt, what is Contumelie; ſecondlie, from whence it ſpringeth; thirdlie, whether it be ſinne; laſtlie, whether it be tollerable. Theſe principall points being examined, we will applie the matter vntounto Dauid; to conſider, whether he did rightlie, in bearing therewith in Semei. What it is, we ſhall by this meanes knowe. Firſt, we will note the etymologie of the word; after that, What is contumelie.we will ſet foorth the definition. Contumelie (if we giuegive credit vntounto Vlpianus the lawier, in the Digeſts, in the title De iniurijs, lawe the firſt) is ſo called, of Contemnendo, Contemning: and in verie déed it hath his beginning of contempt. Thoſe, whom we reproch, we deſpiſe. Touching the definition, we gather out of the ſecond booke of Ariſtotles Rhetorikes, that this euill hath, A definitiof contumelie.for his generall word, foreign, that is, Contempt. It is defined what it is; to wit, A certeine action about the opinion; and concerneth that thing, which appeareth vntounto vsus to be of no value. We in our mind and conceit contemne thoſe things, which ſéeme to be of no value. Of this contempt he maketh thrée kinds. The firſt is, foreign, that is, Three kinds of contumelie.Deſpiſing. The ſecond is, foreign, that is, A certeine kind of diſprofiting; as if we be ſo affected againſt others, that we take pleaſure in the hindering of their commodities. There be ſome loftie minds, which in compariſon of themſelues, thinke men vnwoorthie of anie good thing. The third is, foreign, that is, Contumelie, whereof we now intreate.
The ſame conſiſteth in ſaiengs and dooings, when we vſe the bitterer ſort of words & déeds, to the defacing of anie mans honour, and doo take pleaſure therein. Wherefore Cicero, in his Oration for Marcus Coelius, ſaid: that Shrewd ſpeaches tend to no other end, but to contumelie; which if it be boſted of, after anie inſolent maner, is named a reproch; but being doone merilie, it is called ieſting. The contrarie vntounto contumelie.To perceiue it the better, thou muſt vnderſtand, that betwéene reproching and honoring there is a contrarietie. They are vnderunder one kind, and yet, as contraries, are furtheſt off one from another. They apperteine to the ſignification of honour. If we honour anie man, we declare that we thinke well of him; if we reproch him, we ſhew by ſome ſigne, words, or déeds, that we thinke euill of him. And therefore it behooueth, that if a man either vſe contumelie, or hauehave it vſed vntounto him, this manner of ſignification is alwaies therein. For if we ſhould doo anie thing againſt the eſtimation of anie man, and yet not ſignifie the ill opinion we hauehave of him, it would not be properlie called contumelie.
I will ſhew it by examples. A man breaking open another mans doore, to ſteale, to commit adulterie, or to kill ſome man, that breaking in of the gate is heinous; but being not purpoſelie doone, to diſhoneſt him, it is iniurie: if he breake it open, to reproch him, he dealeth contumeliouſlie againſt him. Abſalom abuſed the wiues of his father. 2 Sam. 16, 20.If he had doone it of luſt, it had béene inceſt onelie, and not contumelie: but ſéeing he did theſe things without hauing delight in their louelove and beautie, onelie through the hatred he bare to his father, meaning to diſhonour him, it is now called contumelie. When in theſe contumelies, tawnts are vſed againſt anie man; thoſe ſometimes are ſins, and ſome times no ſinnes. When tawnts are ſinnes, and no ſinnes. 2. Sam. 16, 17.No ſinnes, as if one vpbraid another, that he hath the pox, that he is lame or blind: ſinne, as when Semei calleth Dauid, A man of bloud.
2 There is vſed another diſtinction. Theſe miſchéefes are ſometimes true, and ſometimes falſe. Another diſtinction.In Dauid they were falſe; he did not couet the kingdome ambitiouſlie, he did not commit wicked murders. Thoſe ſinnes are ſometimes manifeſt, and ſometimes hidden. Hereof commeth the gréeuouſneſſe of contumelies. Sometimes they be weighed according to the ſtate of the perſon: as if he, to whom the contumelie is doone, be no priuate, but a publike perſon; as a magiſtrate, or a preacher. And there is alwaies required therin, an intent and purpoſe of diſcrediting the fame and eſtimation of another man. Which I ſpeake; When tawnts are no contumelies.bicauſe, if tawnts be not vſed to this end, but to the intent men may be amended, they be not properlie contumelies. Wherefore, if anie gouernours of a ſchoole, or miniſters of the church, vſe ſharp words to reuoke men from their ſinnes; they cannot be called contumelious. Sometimes it is lawfull to handle men ſo for diſcipline ſake. This is gathered by an argument from the greater; If it be lawfull to vſe ſtripes, it is alſo lawfull to vſe ſharp ſpéeches. So Paule called the Galathians, Fooles. And Chriſt; O ye fooles, and flowe to beleeue. Gal. 3, 1. Luke. 24, 25There was a reſpect vntounto amendement, and it was no contumelie.
Alſo the prophets doo ſo deale, Eſai. 1. Eze. 16▪ and elſe where.ſometimes they ſpeake verie bitterlie againſt Iſrael, calling hir harlot and Sodom; not to the intent they would defame the people of God, but to reuoke them from idolatrie and wickedneſſe. Paule alſo, verſe. 12.in the firſt chapter vntounto Titus, ſéemeth to inueigh ſharplie againſt the Cretians, when he bringeth a verſe of Epimenides; The Cretians are alwaies liers, euill beaſts, and ſlowe bellies. It might ſéeme to be hardlie doone, to note the whole nation of the Cretians with ſo great an infamie. Howbeit, the apoſtles ſpeach was not to this end; but he gaue admonition vntounto Titus, whereby he might vnderſtand, how earneſtlie he ought to vrge that people. Neuertheles, paſtors & ſchoolemaiſters muſt take héed, that they vſe not contumelies without iudgement: for if they often vſe the ſharper ſpeaches, they which be reprehended, begin to hate them, whom they ought to louelove; and by this meanes, admonitions doo but ſmallie preuaile. Or elſe another thing followeth; to wit, that they are not mooued therewith, but are hardened, if they often heare bitter words. Wherefore Auguſtine, vponupon the ſermon of the Lord in the mount, ſaith; that This muſt be doone ſildome, and with iudgement. Like vntounto this is that, which is woont to be doone with biting ſpeaches, wherein is more bitterneſſe than fauour. They, which vſe them, be of the number of thoſe, which had rather fo…go their fréend, than a fine ſaieng. There muſt be héed taken, that men be not hurt raſhlie. Thus much of the nature, definition, propertie, & vſe of contumelie.
3 Now in the ſecond place let vsus ſpeake a few words of the cauſes: Of the cauſes of contumelies. Anger.they procéed for the moſt part of anger, and are a certeine kind of reuenge, which is euer at hand. For ſo men eaſilie reuenge themſelues; eſpeciallie they of the common ſort, and alſo women: and generallie thoſe, which are not able to make their part good with ſtrength and weapons, doo vſe contumelies. In a certeine anger, Semei cur…ed Dauid; he would reuenge the iniuries, 1. Sam. 16, 7which he ſuppoſed that he had brought vponupon the familie of Saule. They alſo procéed of a certeine anger. Some there be, which in compariſon of themſelues, make no reckoning of other men, Pride.and therefore they be readie bent to contumelies▪ therefore rightlie ſaid Salomon; Prou. 11, 2.Where pride is, there is reproch. The blaſphemous ſpeaches, 2 kin. 18, 30.which Rabſaches caſt out againſt God, ſproong from no other fountaine. Fooliſhnes.Alſo they doo growe of a certeine fooliſhneſſe. So Nabal the Carmelite curſſed Dauid. Salomon ſaith; 1 Sam. 25, 14. Pro. 20, 30.It is a mans honour to keepe himſelfe from ſtrife, but a foole medleth with reprodies. Thirdlie, we are to conſider, whether it be ſinne. Whether contumelie be ſ…aine.Herein there muſt be a diſtinction vſed. If it hauehave reſpect vntounto correction, it is no ſinne. But if we doo it onelie to defame the honour and dignitie of our neighbour, we muſt confeſſe it to be ſinne: for it is againſt the rule of charitie. Salomon ſaith; Hatred ſtirreth vp contentions, Pro. 10, 12.but charitie couereth the multitude of ſinnes. It taketh all things in good part, it ſtudieth to amend by iuſt meanes; it hath not recourſe vntounto contumelies.
Charitie is a vertue, therefore contumelie muſt néeds be a ſinne. Contumelies or reproches bring ſorrowe vntounto our neighbour, and take awaie his good name: theſe be euill. So Chriſt ſaid in the fift chapter of Matthew; Matth. 5, 22.Whoſoeuer ſhall ſaie vntounto his brother (Racha) ſhall be guiltie of a councell; and whoſoeuer ſhall ſaie, Foole, ſhall be guiltie of hell fire. Reproch is an euill, The weightineſſe of vices is conſidered by their obiects.woorſe than theft it ſelfe: for the weightineſſe of ſinnes is conſidered in reſpect of their obiects. Theft is about the goods of fortune; but among theſe goods, a good name is the moſt excellent thing. Séeing therefore the contumelious perſons take awaie the good name, they offend more gréeuouſlie than théeues. Better is a good name (ſaith the wiſe man) than great riches. verſe. 22.But honour ſtandeth moſt of all in the excellencie of vertue: wherefore they, which take awaie vertues, as much as in them lieth, (and in their roome ſubſtitute vices, and oftentimes faine lies,) doo ſinne. Herevnto adde, that a good name is ſcarſelie recompenſed at anie time, with full reſtitution, of ſo much as was taken awaie from it. Some, for the regard they hauehave to a mans honour, maie ſaie, that the matter is not ſo: howbeit, there is euermore ſome blemiſh remaining.
4 The fourth point to be conſidered of, is, whether reproches are to be ſuffered; Whether contumelies ought to be ſuffered.or elſe preſentlie to be repreſſed. This firſt of all I ſaie, that the iudgement of ſuffering contumelies and iniuries is all one. That which we ſpeake generallie, we vnderſtand ſpeciallie. In the Goſpell, Chriſt commanded that we ſhould ſuffer iniuries; If anie ſtrike thee on the right cheeke, Matth. 5, 30turne thou alſo the other; and he that will ſue thee at the lawe, and take thy cote from thee, let him alſo take thy cloke; and he that will compell thee to go one mile, go with him twain. Theſe precepts otherwhiles hauehave greatlie offended ſome, which did not rightlie vnderſtand them. Hereby it was obiected to Auguſtine, that chriſtian religion did ſmallie profit the common-weale: that the common-weale of Rome was by this meanes greatlie diminiſhed. Auguſtine anſwereth, that as concerning the preparation of the mind, godlie men ought ſo to be affected, as that for the name of Chriſt, they be content to ſuffer all kind of iniuries, ſo they perceiue it to be expedient for the honour of God, and for the ſafetie of their neighbours. But if it tend not to the glorie of God, and is hurtfull to him that dooth the iniurie, there is no neceſſitie that we beare with the act.
Hereof we hauehave an example in Chriſt: Iohn. 18, 23when he was ſtriken by the ſeruant of the high prieſt, he offered not immediatlie his other chéeke, but put him backe; bicauſe he ſawe it was not expedient for the glorie of God, that he ſhould ſéeme to be ill ſpoken of. Further, it was not profitable for that ſeruant to be mainteined in his ſinne. They that in ſuch wiſe ſuffer reproches, giuegive ſtomach vntounto the wicked, that they dare do greater things, & to perſeuere in their ſinnes, which we muſt not commit; we ought rather to cut off ſinnes. Wherefore Salomon ſaith; He that putteth a foole to ſilence, dooth pacifie wrath. Pro. 26, 10.Sinne may be diminiſhed by repreſſing thereof. According to which ſentence, the ſame Salomon ſaid; Pro. 26, 5.Anſwer thou a foole according to his fooliſhnes, leaſt he ſhould ſeeme to be wiſe. This is for his benefit. But if thou ſaie anie thing to him, he will perſeuere in his naughtineſſe. Furthermore, if we ought not to ſuffer contumelies to be doone againſt our neighbour; no more ought we ſuffer them to be ſpoken againſt our ſelues: for we muſt louelove our neighbours euen as our ſelues. And he that contemneth his owne good name, is cruell.
So that reproches muſt be repreſſed, Why contumelies muſt be repreſſed.for his ſake that dooth them; that he maie acknowledge his fault, and doo ſo no more. Further, for their ſakes, which be iniuried, and for owne cauſe; leſt we ſhould forgo that authoritie, which is profitable to the church and common-weale. For he that holdeth his peace, ſéemeth to conſent. They that ſtand by, will iudge thée to be ſuch a one. Thy function in the church and common-weale after that, will be more contemptible. The eſtimation of publike perſons is profitable to be kept. In theſe caſes therefore, it is lawfull to repreſſe contumelies. But ſometimes we ought to ſuffer them, When contumelies muſt be ſuffered.neither muſt we requite againe with the like; namelie, when we perceiue that we can nothing preuaile; and that perhaps that man is ſo euill, as by ſtopping him of his will, he becommeth the woorſe; and when of a ſmall ſparkle will be kindled a great fire. For which cauſe Ezechias willed, that nothing ſhould be anſwered to Rabſaches: ſith he could hauehave profited nothing by anie anſwer.
Contumelies alſo are borne withall for our owne ſakes, if we féele our ſelues mooued, and that by rebuking we ſhall paſſe our bounds. So muſt that be vnderſtood, which Salomon ſaith; Pro. 26, 4.Anſwer not a foole according to his fooliſhneſſe, leaſt thou alſo be like vntounto him. Some there be, that while they would repreſſe the furie of another man, become more frantike themſelues. If they ſée them prone herevnto, they ought to abſteine, leaſt they offend God. Which we alſo ſhall doo, if we perceiue that we be not therefore lead vntounto it, bicauſe it grieueth vsus that the name of God ſhould be diſhonored; but onlie for that we ſéeke to followe our owne appetites. Alſo we muſt take héed, that we ſuffer not ſuch kind of contumelie in this reſpect, I… ſuffering of contumelies, what we muſt take heed of.that we would ver our aduerſarie the more. There be ſome, who thinke it a noble kind of reuenge, if they vtterlie contemne thoſe things that be ſpoken againſt them; to the intent he might ſée, that there is no account at all made of him. There be ſome, which kéepe ſilence & beare; bicauſe they thinke it will redound to their praiſe. Seneca ſaid, that; To be deſpiſed of the wicked, is to be praiſed. And laſtlie, we muſt take héed, that the diſſembling of reproch, procéed not of cowardlineſſe. There be manie, which make ſo much of quietneſſe, as they will take nothing in hand, which maie be troubleſome and ioined with danger. This alſo is to be added, that reproches muſt be abidden, when we cannot otherwiſe chooſe.
What muſt be doone when we perceiue that a contumelie is not to be ſuffered.5 But if we ſhall iudge, that contumelie is not to be borne withall, there is two waies to deale. Either it is priuate; namelie, that we our ſelues rebuke him; or elſe by ſute in lawe. We maie go to the iudges (for this is lawfull) and prouide that our office be not in danger of ſuſpicion. If we deale priuatlie, it is méet to vſe courteous ſpeach: which the apoſtle taught vntounto the Galathians; Brethren (ſaith he) if a man bee ſuddenlie taken with anie offenſe, Gala. 6, 1.ye that be ſpirituall reſtore ſuch a one with the ſpirit of meekeneſſe, &c. Not but that we maie ſomtimes deale ſharplie, when we are in hand with opinions & doctrine, when the honour of God, and the true catholike faith is in hazard; or elſe, when men be ſo inflexible, as they cannot be reformed with courteous words, then more ſeuere ſpeach muſt be vſed. Howbeit, we muſt take héed, that we alledge no falſe crime againſt him, which is the author of the contumelies: for then it were a lie. The thing, which is iuſt, muſt iuſtlie be doone. But thou ſaieſt, that he himſelfe dooth lie: thou muſt not become like vntounto him. If in thoſe caſes, which I hauehave expreſſed, reproch be not repreſſed; at the leaſt wiſe we ſhall declare by liuing well, & by the déeds themſelues, which in words we cannot, that he hath made a lie. Manie hauehave béene content to vſe a generall reaſon; namelie, that the ſpirit will teach vsus when iniurie is to be ſuffered, and when not: and that euen at the verie puſh, we ſhould take counſell. The Ethniks would ſaie, that we ought to followe wiſedome and reaſon. Howbeit, I thought good to open theſe points ſomewhat more particularlie.
6 Come we then vntounto Dauid. He vſed thrée reaſons, The reaſons of Dauid weighed.the which muſt onlie take place in thoſe caſes, wherein iniurie and reproch ought to be ſuffered, and not generallie: for ſometimes they are to be ſuffered. The firſt reaſon was; Hinder ye not the counſell of God, God hath commanded him to curſe me, &c. To this we ſaie, that in that caſe the reaſon is good; not that we ſhould conclude generallie: then there ſhould be no wickedneſſe puniſhed. We would alwaies ſaie; It is the counſell of God, he will take it awaie, when it ſhall ſéeme good vntounto him. The ſecond reaſon is; I abide greater things at the hand of my ſonne, and ſhall I not beare theſe things? This is a good reaſon to comfort our ſelues in affliction, and to make vsus circumſpect what we doo: but generallie it is not of force. If the magiſtrate ſaie; I hauehave borne this, by reaſon of the neceſſitie of the time, therefore I can the eaſilier beare euilles: he ſhall leaue wickedneſſe vnpuniſhed. The third reaſon alſo is not vniuerſall; God ſeeth this affliction, and laieth vp good for me in ſtore. This in verie déed we ought to thinke, if we be compelled to ſuffer contumelie; yet are we not alwaies bound to ſuffer it.
Theſe things hauehave we ſpoken concerning the reaſons of Dauid. Whether Dauid did well in bearing of the contumelies.Now muſt we ſhew wherfore he diſſembled, & whether he did well therein. In my iudgement he did well; and his purpoſe was allowed vntounto the ſouldiers, and nobilitie, which he had with him. He was buſied about other matters, he was ſcaping awaie, he then thought vponupon his ſinne, and imputed it to the reuenge, which God had foreſhewed by the prophet that he ſhould ſuffer. Doubtleſſe he did not vtterlie pardon the offenſe, but deferred the puniſhment. All things hauehave their time. It was now néedfull for him to repent, he wept and lamented. Another cauſe, which might perſuade him, was herein; leaſt he ſhould be ſuddenlie drawne to furie, and ouer-much mooued with crueltie: and it was then ſufficient for him to kéepe within his bounds. A third reaſon: he ſawe in ſpirit (for he was a prophet) that GOD would hauehave him, euen at this inſtant, to ſuffer this reproch. Thus farre hauehave we ſpoken hereof.
7 Now let vsus conſider, In 1. Cor. 4. verſe. 5.after what ſort Paule forbiddeth iudgement; ſéeing we muſt verie oftentimes iudge, while we be in this life. For it behooueth, that euerie man doo iudge and examine himſelfe, yea and others alſo, when néed ſhall be; to the intent they ma…e be warned and amended. Iudgement in the Church, in the common-weale, and in a houſhold are neceſſarie.The church pronounceth ſentence of iudgement, againſt thoſe, which are to be excommunicated. There be alſo politicall or ciuill iudgements. And in houſhold affaires, we chooſe vntounto vsus wiues, maidens, & ſeruants. And in the church there be choſen deacons, curats, & biſhops; which kind of election cannot procéed without iudgement. Wherefore we anſwer, that iudgements are of two ſorts; Iudgements of two ſorts.either priuate, or publike. And thoſe which be publike, perteine either to policie, or elſe vntounto the church. Ciuill iudgements are not taken awaie by the Goſpell, Ciuill and eccleſiaſticall iudgements are not taken awaie.but rather amended and corrected; as hereafter we ſhall perceiue, when the place ſerueth. But eccleſiaſticall iudgements cannot be remooued by mans authoritie. For Chriſt, when he ſpake of brotherlie correction, gaue commandement thereof. Matt. 18, 15. Matth. 7, 5. From whence priuate iudgements doo ſpring. Auguſtine.Priuate iudgements doo either ſpring of charitie, and right conſideration; or elſe of ill affections, which are enuie and pride: as Auguſtine hath in his ſecond booke De ſermone Domini in monte, while he intreated of thoſe words, which are read in Mathew; Iudge ye not, that ye be not iudged. By which ſaieng of Chriſt, the ſentence of Paule muſt be meaſured.
And in theſe iudgements, which we exerciſe by charitie, We muſt …ot raſhlie …udge of o…her mens faults.we muſt take ſpeciall héed, that the ſinnes, which either we iudge or reprooue, be throughlie knowne to vsus, that we doo not raſhlie giuegive credit to rumors or ſlanders. Further, we muſt not iudge without compaſſion and pitie. Awaie with triumphing, mocking, reproches. The which ſhall beſt be doone, if we remember that we our ſelues be men, and prone by nature vntounto thoſe vices: and not yet aſſured, but that we maie at ſometime fall into the verie ſame offenſes. Therefore Paule ſaid vntounto the Galathians; Gala. 6, 1.Conſidering thy ſelfe, leaſt thou alſo be tempted. And Auguſtine in his booke of Confeſſions wrote, Auguſtine.that we ſhould not onelie giuegive thanks vntounto GOD, for the ſinnes that he hath forgiuen; but alſo for thoſe, which by the aſſiſtance of God we hauehave not committed. Ouer and beſides, in his 15. epiſtle to Ierom, when he had lamented for the contentions which had happened betwéene him and Ruffinus, he ſaith; that he knew not what he himſelfe would hauehave doone, if the ſame things that were written againſt Ierom, had béen written againſt him. And moreouer, in iudging there muſt neuer be ſo firme a determination, as though he which is fallen, can not be reſtored againe.
8 And touching thoſe things, which ought to withdrawe vsus from a light, raſh, and haſtie iudgement, Chryſoſt.Chryſoſtome dooth make mention. Firſt, ſéeing our owne ſtate is verie much vnknowne to our owne ſelues; What things ſhuld reuoke vsus from raſh iudgement.we ought to know, that the ſtate of other men is verie hardlie to be knowne. Furthermore, there be manie circumſtances, wherby mens actions are defined; which we cannot alwaies perceiue, although we hauehave ſet before our eies the thing which is doone: ſo as it is not eaſie to giuegive iudgment of it. Againe, the verie things that we ſée be otherwhiles ſo doubtfull, as we maie vnderſtand them, as well in the good part as in the ill. Then it is better to ſuſpend our iudgement in a thing that is doubtfull. To conclude, he that iudgeth, muſt be ſpirituall; ſéeing in the epiſtle to the Corinthians it is written; The ſpirituall man iudgeth all things. 1. Cor. 2, 15.Séeing then we be not led oftentimes by the ſpirit, but by our owne naughtie affections; we hauehave more néed to be iudged, than to vſe iudgement againſt others.
Auguſtine.Auguſtine, in his tenth booke of Confeſſions, the 23. chapter, excepteth thrée things, whereof we ought not to iudge, although we be ſpirituall, and ſo be accounted. The firſt is; the hidden myſterie of Gods prouidence and predeſtination, togither with the counſelles of GOD, touching thoſe ſame things which we ſée doo happen dailie, otherwiſe than either iuſtice or reaſon might ſéeme to ſuffer. Eſaie ſaid; Eſai 45, 9.It is not conuenient that a potters veſſel ſhould diſpute againſt the maker therof, whie it was made of this or that faſhion. Alſo it is not meet that one pot ſhould diſpute with another, whether the potter hauehave doon wiſelie or vnaduiſedlie. Out of which places Paule tooke that, which he hath to the Romans; Rom. 9, 20.Hath not the potter power ouer his claie, to make one veſſell vntounto honour, and another to diſhonour?
Another thing that Auguſtine taketh awaie from our iudgement, is the booke of the holie ſcripture; the which we muſt not therefore read, to condemne anie thing therin, or to wreſt it to our mind and deſire; but rather to ſubmit our ſelues therevnto. Wherefore, he writing in the 19. epiſtle vntounto Ierom, ſaith; If there be anie thing in the ſcriptures that diſpleaſe vsus, If things of the holie ſcripture offend vsus, whereto we muſt referre them.we impute that vntounto the volume of the booke, as being ſlenderlie corrected; or vntounto the interpretor that hath not ſo ſincerelie and profitablie tranſlated it, according to the proper forme of ſpeach; or elſe we aſcribe it to our owne ignorance. Laſtlie, he excepteth from our iudgement, thoſe men which be without, that we ſhould not iudge them to be ſo farre paſt hope of ſaluation, as they may not returne vntounto it. And leaſt he ſhould ſéeme to be againſt that he had ſaid; he in the 22. chapter of the ſame booke, expoundeth the ſaieng of Paule; that A ſpirituall man iudgeth all things: He iudgeth all things (ſaith he) that ought to be iudged. The which we hauehave expounded generallie to be ſuch, as make for edifieng; or elſe, which maie be hurtfull for our ſaluation.
Moreouer, it muſt be conſidered, that great diligence and diſcréetneſſe be vſed in giuing of iudgement, leaſt we condemne thoſe things, whereof as yet we hauehave no perfect knowledge and triall. In the booke of Geneſis it is written; that God himſelfe came downe to looke vponupon the citie and towre which they had builded. Gen. 11, 5.And it is declared, that he went vntounto Sodom, to ſée whether they behaued themſelues, Gen. 18, 21.according to the report, which had béene made vntounto him. And theſe things are in ſuch wiſe ſhewed, to the intent we maie be inſtructed, what diligent examination ought to be there had of the matter, before that ſentence be giuen vponupon the ſame.
Auguſtine. Things that may be doone as well with a good mind as with a bad, muſt not be iudged of.9 Auguſtine alſo, in the ſecond booke De ſermone Domini in monte, reduceth the kinds of actions into two parts. Some be of that nature, that they may be done as well with a good mind, as with a bad; and of theſe (ſaith he) it is commanded vsus, that we ſhould not take them in the ill part. And there be others, which cannot be doone with a good mind; as are whoredoms, adulteries, and ſuch like. And in theſe things we muſt take héed, that we iudge not ill of the author, by determining with our ſelues, that he cannot be changed. But he referreth the words of Chriſt, Matth. 7, 1. 1. Cor. 4, 5.& of Paule, (wherein iudgement is forbidden) vntounto the firſt kind of works, which may be doone either of good purpoſe or of bad. And to prooue his diſtinction, which he brought of two kind of actions, he alledgeth the place out of the epiſtle to Timothie, where it is ſaid; that There be ſome ſinnes manifeſt, 1. Tim. 5, 24.and which go before to iudgement; but others, which follow after. For there be ſome ſo euident, as thou maiſt perceiue them without triall or examination: and ſome be therefore ſaid to follow, becauſe they be more ſecret, and are not tried out, vnleſſe it be in examination of iudgement.
Albeit the Gréeke ſcholies would hauehave the ſame to be referred to the ordeining of miniſters: for the apoſtle had ſaid; Lay not hands ſuddenlie vponupon anie man, verſe. 22.neither be partakers of other mens ſinnes. But if ſo be his diſciple had ſaid; Séeing there be manie mens ſinnes, which are hidden from me, how can I beware of them? Furthermore, I cannot ſhun thoſe, which perhaps will be committed by them after they be ordeined. The apoſtle anſwereth; Some ſinnes go before, which vnleſſe thou weigh and conſider with a iuſt iudgement, and committeſt nothing vnwoorthie of the holie orders, thou ſhalt defile thy ſelfe with other mens ſinnes. And there be other ſinnes that followe: for if thou promote anie man to orders, whom in thy iudgement thou foundeſt fit; if afterward he happen to fall, that cannot be imputed by right vntounto thée.
10 Neither muſt we omit, that Chriſt, to the intent he might reſtraine vsus from raſh iudgement, added a commination; Iudge not (ſaith he) leaſt ye be iudged, Matth. 7, 1.for with the ſame iudgement that you iudge, ye ſhall be iudged. Which muſt not be ſo vnderſtood, as though we ſhould be raſhlie iudged by God, if we our ſelues iudge raſhlie. Auguſtine.For (as Auguſtine, in the ſame place, ſaith;) The meaning of Chriſts words is, that when a man ſhall iudge another man by vniuſt iudgement: he himſelfe ſhall be condemned by God, and ſhall therefore ſuffer puniſhment, bicauſe he iudged raſhlie, and vnrighteouſlie. But ſéeing there be ſome godlie men, which altogither temper themſelues in this kind of ſinne; and notwithſtanding that they iudge not raſhlie of others, yet men doo verie vniuſtlie iudge of them: the ſame father anſwereth; that For the moſt part it dooth not ſo happen; bicauſe men are woont to be ſore prouoked againſt them, whom they know hauehave a ſiniſter iudgement of them, and doo indeuor likewiſe to iudge hardlie, and to ſpeake ill of them. Wherefore that is woont to be vſed againſt them, which is written of Iſmael; His hand againſt all men, and all mens hands againſt him. Howbeit, Gen. 16, 1…the anſwer is more firme, to ſaie; that godlie men, which do not raſhlie iudge of others, though they obteine not like right and recompenſe of men, yet without dout they obteine it of God, who not onelie iudgeth rightlie of them, but alſo correcteth the ill iudgements, which are doone vntounto him by men.