A Bridle for the Tongue, Chapter 11

A Bridle for the Tongue · Chapter 11

p. 230CHAP. XI. Of the Cenſuring Tongue.

SECT. 1. Cenſuring defined: Seven wayes men may be guilty of cenſuring others.

I Proceed now to ſpeak of another ſin of the Tongue, ſc. the ſin of cenſuring and raſh judging, a ſin very common among us in theſe dayes. Firſt I ſhall define this ſin, and ſhew what it is.

Definit. of Cenſuring.Cenſuring is a raſh and uncharitable judgement, whereby we miſconſtrue and condemn the ſayings and doings of our brethren, or miſ-judge their perſons.

Here two ſorts of perſons are juſtly taxed. 1. Thoſe that are profeſſors among us at large, and at the beſt p. 231do but ſeem to be Religious. 2. Thoſe that are the people of God themſelves. For thoſe that profeſſe Religion at large, they paſs moſt heavy cenſures upon others, thinking highly of themſelves: We read of ſome. Iſai. 65.5. which ſay to others, Stand by thy ſelf, come not neer, for I am Holier then thou. In the foregoing verſes you may read what theſe men were: They were a People that walked in a way that was not good, a People that provoked God to anger continually to his face; and God ſaith of them; theſe are a ſmoak in my Noſe, a fire that burneth all the day; they were like the ſnuff of a Candle in the noſtrils of God. Thus the proud Phariſee ſeemeth to give Glory to God, while he gives him thanks, but taketh all the Glory to himſelf, in cenſuring the humble Publican, and preferring himſelf above him. Luk. 18.11. God, I thank thee, I am not as other men are, nor even as this Publican. Sometime alſo it ſo falleth out, that thoſe that are more p. 232ſincere, are guilty of this ſin. The Romans judged one another, and deſpiſed one another for not complying one with another in every ſmall matter. Rom. 14. Now men may be guilty of this ſin divers wayes.

1. When men take occaſion by ſome paſſage of providence befalling ſuch and ſuch perſons to cenſure them: Thus the barbarous people in the Iſle Melita, or Malta, when they ſaw a Viper faſten upon Pauls hand, they ſaid among themſelves; No doubt this man is a murderer, whom though he hath eſcaped the Sea, yet vengeance ſuffereth not to live. Act. 28.4. that paſſage of providence upon him makes them to cenſure him; but the cenſure was unjuſt; our Saviour perceiveth ſome ſuch temper as this in their hearts who ſpake to him about the Galileans whoſe blood Pilate mingled with their ſacrifices: therefore ſaith he to them, Suppoſe ye that theſe Galileans were ſinners above all the Galileans becauſe they ſuffered ſuch things? I tell you p. 233nay; but except ye repent, ye ſhall all likewiſe periſh. Luk. 13.2, 3. as if he ſhould have ſaid, ye are apt to cenſure me worſe then your ſelves; but if ye repent not, you ſhall alſo periſh. This was the ſin of Jobs friends; when they ſaw how God had dealt with him, they thought him to be a moſt wicked hypocritical man. Job 4. Now it is come upon thee, and thou art troubled: Is not this thy fear, thy confidence, the uprightneſs of thy wayes, and thy hope? remember I pray thee who ever periſhed being innocent? ver. 5, 6, 7. So it fell out with the Jews that were left in Jeruſalem, they ſlighted thoſe that were in captivity, as if they that were behind were more Holy then thoſe that were carryed away into captivity. Ezek. 11.15. While a man is able to do well to himſelf, every one will praiſe and applaud him. Pſal 49.18. but when God layes his hand upon him, and doth as it were ſingle out and expoſe him to contempt, every one is ready to trample upon p. 234him, to perſecute him whom God hath ſmitten, and to talk to the grief of thoſe whom God hath wounded. Pſal. 69.26.

2. When men look onelyonly upon an action done,In this critical age, every mans actions and labours are arraigned at the tribunal ſeat of every pedantical cenſorious Ariſtarchus underſtanding. and it may be ſuch an action as is not in it ſelf ſimply unlawful, and yet upon that action they are apt to paſs a ſevere ſentence: So they cenſure Chriſt for going to the houſe of Zacheus; when they ſaw it, they all murmured ſaying, That he was gone to be gueſt with a man that was a ſinner. Luk. 19.7. with one that was a Publican; hereupon they paſs an heavy ſentence upon him, that he was a Wine-bibber, a friend of Publicans and ſinners; the thing was not unlawful for Chriſt to dine with Zacheus, though a Publicane, a ſinner; but the ſin was theirs in cenſuring him: So when he had made a man whole on the Sabbath day, divers cenſures were paſt upon him: Some ſaid he is a good man, others ſaid nay, but he deceiveth the people. Joh. 7.12. Now this was done for the advancement of Gods Glory, p. 235yet they think there is ſome appearance of ſin in it, that he ſhould take up, and carry away his bed on the ſabbath day; therefore they cenſure the man for it▪ and Chriſt that made him whole; but he did it to manifeſt the Glory of his Father, and himſelf to be the ſon of God, and Lord of the Sabbath; but they lookt not at this,Qui ſuccu…rere poteſt perituro, & non …ccurrit, occ…dit. Seneca. but paſt a ſentence according to the outward appearance, which cauſed Chriſt to give them that caution. ver. 24. Judge not according to the appearance, but judge righteous judgement: Chriſt taxeth their hypocriſie for preferring the Shell before the Kernell, Ceremonies and Shadows before the Truth and Subſtance, telling them that to avoid a ſeeming evil, they would have him do an evil indeed; leſt he might ſeem to be guilty of breach of the ſabbath, they would have him guilty of manifeſt murder, which may be committed as well by withdrawing ſuch things from a man whereby he ſhould live, as by direct p. 236killing him. Syracides ſaith, the bread of the needful is the life of the poor, and he that defraudeth them of it is a murtherer, or man of blood: Now that is not only the bread of the needful which he hath of his own, but that which thou canſt ſpare, and he needeth, and thou art bound to beſtow upon him. Ecclus. 34.22.

3. When men judge of others only becauſe of ſome difference that is between them in ſome ſmall matters, and circumſtantial things: Hence came that caution of the Apoſtle, Let not him that eateth, deſpiſe him that eateth not; and let not him which eateth not judge him that eateth, for God hath received him. Rom. 14.3. Thoſe that were weak in faith, were apt to paſs ſentence upon their Chriſtian brethren, that knew their Chriſtian liberty better then they did; and they that were ſtrong in faith were apt to deſpiſe thoſe that were weak: This hath been a ſin too common in our dayes, becauſe men do not jump with p. 237us in every punctillio, therefore the work of Grace in their hearts is lookt upon as nothing: They are not raſhly to be cenſured whom God hath received to Grace; this is to reproach Gods favourites, and to condemn them whom God approveth.

4. When men cenſure another for ſomething they hear of him, but ſeek not out the truth of it, neither are they able to prove the truth thereof againſt him; this is that the Apoſtle calleth a judging before the time, 1 Cor. 4 5. he judgeth without judgement that thus prepoſterouſly cenſureth his brother.

5. When men take upon them to judge the hearts of others, and thoſe things which are ſecret, which they cannot ſee into; ſuch men are partial in themſelves, and judges of evil thoughts, as the Apoſtle ſpeaketh. Jam. 2.4. not calling evil thoughts to judgement, but judging the hearts and thoughts of others according to the evil thoughts within themſelves: p. 238Corrupt hearts love to be judging where they ought not, and where they cannot judge aright.

6. When thoſe things that are good and lawful in themſelves, are nick-named, and have foul names put upon them: Men that walk exactly, are looked upon as mad men, as men out of their wits and beſides themſelves, more nice and preciſe then wiſe: Thus the young Prophet ſent by Eliſha to anoint Jehu King of Iſrael, was accounted a mad fellow by the reſt of the Captains of the hoaſt, 2 King. 9.11. Thus the kindred of our Saviour thought him beſides himſelf; becauſe he is more Holy and zealous in the wayes of God then they are, they think him mad: thus the devil puts bad names up…n good actions, and good names upon bad actions, and hereby men fall under that heavy curſe. Iſai. 5.20. Wo to them that call evil good, and good evil; darkneſs light, and light darkneſs; that put bitter for ſweet, and ſweet for bitter. God complaineth, p. 239Iſai, 59.15. that judgement was turned backward, that truth faileth, and he that refraineth from evil maketh himſelf a prey; the times were ſo bad among them, that he that followed truth, made himſelf to ſeem a mad man, and he that departed from ſin made himſelf a prey.

7.Curioſ… ad cognoſcendum vitam alienam, deſidioſi ad corrigendum ſuam. Aug. confeſs. lib. 10. cap. 3. When men judge that as evil in others, which they allow in themſelves; they are very buſie to inform themſelves of other mens faults, but careleſs of their own; therefore they are forward enough to cenſure others, careleſs enough to paſs judgement upon themſelves. Judah no ſooner heareth of Tamars pollution, but he paſſeth ſentence; Bring her forth and let her be burnt. Gen, 38.24. whereas he was not ſo haſty to judge himſelf who had made her a harlot: Now he that judgeth another, condemneth himſelf while he doth the ſame things. Rom. 2.1. and he which is guilty of that which he condemneth p. 240in another is inexcuſable; and doing the ſame things, deſerveth the ſame cenſure. Tully affirmed that an intollerable …ing, for men not onelyonly ſeverel… to judge, but ſharply to reprove others, when themſelves are faulty.

SECT. 2. Sheweth tha… …en may be guilty of cenſuring the word of God three wayes.

FUrthermore, men may be guilty of this ſin in reference to the Word it ſelf, unto the hearing whereof they come; and therin they may be guilty of this ſin.

1. When a truth is delivered that is cleer, yet the hearers do not underſtand it, or they have no mind to receive it, and becauſe it croſſeth their corruptions, inſtead of ſubmitting to it they fall a cenſuring him that delivereth it in the name of the Lord; this Chriſt met with himſelf: Some ſaid he was a good man; others ſaid nay, but p. 241he deceived the people. Joh. 7.12. therefore no wonder if the ſervants meet with what their Maſter did; that ſome judge them good men, and others as deceivers: when mens hearts do not cloſe with the Word that is delivered in the name of God, and it croſſeth their luſts, then they are apt to open their mouths in judging their Miniſter: if corruption boil in thy heart againſt the Word, then that which riſeth in thy heart while thou art hearing, will ſoon alſo ſhew it ſelf in the tongue: therefore againſt this the Apoſtle giveth a good caution, Be ſwift to hear, ſlow to ſpeak, ſlow to wrath. Jam. 1.19. Yet becauſe the Miniſter is not meal mouth'd, nor daubeth with untempered morter, nor ſoweth pillowes under mens arm holes, but reproves ſins ſharply, laying ſalt to the ſore; therefore many men will ſay, he ſpeaks in choler, hatred, malice; he meaneth this of me, &c.

2. When men are guilty of cenſuring p. 242alſo in reference to the Word, when inſtead of receiving the Word home to themſelves, they transfer it upon others; they ſay Now ſuch a one is met withall; now the Miniſter hath hit him home: when they hear him ſharply reproved by the Word, they never apply it to themſelves, judging themſelves by it, but apply it to others whom they judge great… ſinners then themſelves; The e's a good leſſon for ſuch a one. Horace in his time checked men for being purblind in the view of themſelves,Horat. lib. 1. Sermonum. that notwithſtanding were ſharp of ſight, and ſevere in judging of others. Now this is not the mark of a good man; for he had rather, 1. when he heareth ſuch a ſin ſpoken againſt, to ſay with the Diſciples (when Chriſt told them that one of them ſhould betray him) Lord, is it I? Lord, is it I? Math. 26.22. Grace in the heart will teach men to conſider, whether ſuch a reproof doth not reach them, but multitudes of men conſider p. 243not whether it hath any reference to themſelves, but refer it to others. 2. A good man will conſider that a Miniſter doth not mean ſuch a one, but it is God that ſpeaketh by him: it is not man that meeteth with his ſins, but it is God that meeteth with him; as the King of Syria's ſervants tell him; It is not any of us that have betrayed thee; but the God of Iſrael ſheweth by the Prophet that is in Samaria to the King of Iſrael what thou ſpeakeſt in thy bed-chamber: True Grace will teach a man to ſay, God hath now met with my heart; this day my ſin was ſmitten.

3. When men carry themſelves as thoſe that come to carp and cenſure rather then to hear and apply the word; there is much of the cunning and ſubtilty of the devil in this, to make men rather to corrupt what they hear, then out of any deſire to learn to ſubmit to the word: Thus men make the Pulpit which is Gods tribunal, to be their bar to judge others, p. 244coming rather to be jeerers and ſcorners then hearers of the word; and ſometime thoſe that leave other ſins, yet they are taken with this, and go on therein.

SECT. 3. Setteth down five cauſes of this ſin of cenſuring.

IN the next place I ſhall ſit down the cauſes of this ſin of raſh judging or cenſuring; which are theſe.

1. It proceedeth from a guilty conſcience; for a man that is bad himſelf, and privy to his own naughtineſs, doth eaſily judge others as bad in every kind as himſelf: The moſt vitious are moſt ſuſpicious, and are apt to take all things in the worſt part, whereas Love thinketh not evil. 1 Cor. 13.5. when it may have a good meaning: So Jacob when his ſons brought Joſephs coat all imbrued with blood, he knowing it, did not charge them that p. 245they had murthered their brother, and made him away; but ſaid It is my ſons coat; an evil beaſt hath devoured him, Joſeph is ſurely torn in pieces. Gen. 37.33.

2. Pride and an overweening conceit of a mans ſelf: It was a proud one that ſaid, I am not as other men are, nor as this Publican Luk. 18.11. he was high in his own eſteem, when he was far lower in the eyes of God, then he that was deſpiſed by him; he ſet him at nought, as if he were not worthy to come neer him. When the ſelf-condemning Publican went home to his houſe juſtified rather then the cenſorious and ſelf-conceited Phariſee: Some judge raſhly out of pride thinking by how much the more they depreſs the good name of others, by ſo much the more they advance their own reputation, Proud and Arrogant ſpirits looking on others with contempt and ſcorn; why elſe do they blaze abroad other mens vices, but to give an occaſion of extolling their falſly ſuppoſed virtues?

p. 2463. A third cauſe of cenſuring is envy and uncharitableneſs; how Eagle-ey'd, and ſharp-ſighted are the Scribes and Phariſees, as alſo open-mouth'd, and long-tongu'd concerning the carriages of others? If they can find no holes in their coats, they will make ſome, as appeareth by their dealing with John Baptiſt, yea with Chriſt himſelf and his Apoſtles: John is condemned as auſtere, and abſtemious, one that will not keep company, nor partake with them in worldly delights and pleaſures, becauſe ſuch carriages ſuited not with the doctrine of repentance which he preached; therefore they paſs an uncharitable ſentence upon him, and ſay he hath a devil. Mat. 11.18. On the other ſide our Saviour coming to ſeek and ſave that which was loſt, converſing familiarly, and keeping company with them that he might convert them, therefore they ſay he is a pot-companion, and a friend of Publicans and Sinners. ver. 19. ſo they deal with p. 247his Diſciples; nothing they do will pleaſe them; if they eat but with unwaſhen hands, they charge them for tranſgreſſing the tradition of the Elders. Mat. 15.2. Let them on the Sabbath but pluck a few ears of Corn to ſtay their hung…y ſtomacks, they cha…ge them with breaking the Sabbath Luk. 6.2. Likewiſe the uncharitable Corinthians cenſu…e Pauls Miniſtry, becauſe it was not ſet forth with painted eloquence, and excellency of words, as their other teachers was, 1 Cor. 2.1. When men do envy or hate others, they are ſoon angry and offended with them, and are eaſily perſwaded to judge amiſs of them; Quod nimis volunt facile credunt; every man eaſily believes that to be true which he deſireth.

4. Becauſe men are ſtark blind and cannot ſee their own fau…ts; they can ſee moats in other mens eyes, but cannot diſcern beams in th…ir own; and although they are far worſe then thoſe they cenſure, yet by reaſon of their ſottiſh p. 248ſtupidity, and ſenſeleſs ſecurity, they are apt to aggravate other mens faults and extenuate their own: ſome men do flatter themſelves, and to ſilence their own guilty, and clamorous conſciences, do judge othe…s guilty of thoſe faults themſelves commit.

5. Paſſion is another cauſe of raſh judging, and ſo many times the innocent are condemned; there are ſome angry and ſharp ſpirits, who (as the Prophet ſaith) turn judgement into Gall and Wormwood: Now as a man in a miſt ſeemeth bigger to us then he doth in a fair day, by reaſon of the ill-diſpoſedneſs of the Air or Medium; ſo do the faults of thoſe with whom we are angry, by reaſon of the diſtemperature of our imaginations, and their indirect paſſage to the eſtimative faculty: Now as by this and the other foregoing cauſes, we think other mens faults like men in a miſt bigger then they be; ſo we eſteem our own like men upon the tops of Mountains, or high Steeples, leſſe then they are.

p. 249SECT. 4. Of the aggravations of this ſin, ſhewed in four things.

NOw let us ſee the aggravations of this ſin of cenſuring.

1. It is croſs to our Saviours command, who forbids men to cenſure others Math. 7.1. Judge not that ye be not judged, and that of the Apoſtle, Judge not before the time. 1 Cor. 4.5. and that of St. James, who ſaith; My Brethren, be not many Maſters; the Italian tranſlatour renders it,Non ſ…ate molti cenſo i. Ital. My Brethren be not many Judges or Cenſurers. Jam. 3.1. Gods children muſt not ambitiouſly challenge a Maſterſhip and Authority to judge their Brethren.

2. It is a ſin directly croſs to that common rule of equity given by our Saviour: Whatſoever ye would that men ſhould do unto you, that do ye unto them; that is the common rule of equity that God will have us to walk by; and ye p. 250that are ſo apt to cenſure others; conſider whether you would take it we… that others ſhould do ſo by you; yo… may meet with thoſe that will do th… ſame by you: they incurr judgemen… the more worthily, and ſhall aſſuredly find the greater condemnation wha… do themſelves offend in judging an… condemning their brethren.

3. Herein men take upon them th… which belongeth to God to do; who art thou that judgeſt another mans ſervant? why doſt thou judge thy brother? we ſhall all ſtand before the judgement ſeat of Chriſt. Rom. 14.10. They which ſtand before Gods judgement themſelves,Qui judicat fratrem, tantum crimen elationis iucurrit, ut Chriſti tribunal ſibi videatur aſſumere, & ejus judicium praevenire. Anſelm. in Rom. 14.Rom 14 ought not to judge others; but we muſt all (both ſtrong and weak) ſtand before the judgement ſeat of Chriſt; Ergò Judge not thou thy brother, for thou thy ſelf ſhalt be judged: Shall the priſoner that ſtandeth at the Bark leap up into the ſeat of the Judge? the judgements of men be not right p. 251but raſh, becauſe they be not right Judges one of another, but in judg…ng uſurp the office of the Lord; and they be raſh, becauſe the chief malice of any ſin reſideth in the intention of the heart which is unſearchable, ſeeing every one hath enough to do in judging himſelf,So Judge, as if thou wouldeſt have God ſee thee, or judge thee. Jove Aequo judica. and not his neighbour.

4. Becauſe by raſh judging of others we ſet our ſelves to controul the Law of God; he that ſpeaks evil of his brother, or he that condemneth his brother, ſpeaketh evil of the Law, and condemneth the Law; he judgeth the Law as if the Law were not juſt and equall, becauſe it croſſeth his corruption in cenſuring his brother. Jam. 4.11. Now the Law ſaith, Thou ſhalt not judge the perſon of thy brother; He that ſpeaketh evil of his brother, and judgeth his brother, ſpeaketh evil of the Law, and judgeth the Law; but if thou judge the Law, thou art not a doer of the Law, but a Judge; There is one Lawgiver that is able to ſave and to deſtroy, who art p. 252thou that judgeſt another? ver. 12. when we violate the Law, we condemn the Law that it is not good enough to be the rule and bridle of our lives, and in effect, do ſpeak evil of the Law-maker. When poſitive and civil Laws and Statutes are made by Princes, and their Common-wealths for the governing and ordering the manners of men, and men infringe and violate them, and will not reform their manners according to the preſcript thereof, do they not thereby ſhew, that they like not ſuch Laws, and ſo in effect, ſpeak evil of them, and condemn them?

p. 253SECT. 5. An objection touching judicial proceedings anſwered: How a man may ſuſpect or judge evil of another, ſhewed two wayes; amplyfied by divers inſtances: An objection anſwered: all raſh judgement condemned.

BUt here ſome may object, Object. Doth our Saviour Chriſt ſay, judge not leſt ye be judged: Mat. 7.1. and are we in divers other places of Scripture commanded not to judge others? this ſeemeth to ove…throw the courſe of juſtice, judgement ſeats, and all judicial proceeding…?… We muſt not imagine that our Saviour Chriſt & the Apoſtles do go about to overthrow the courſe of juſtice, or to condemn judgment-ſeats, & judicial proceedings, for ſo ſhould they overthrow in one place what is eſtabliſhed in others. Exod. 18.21. Deut. 25.1. 2 Chron. 19.6. Rom. 13.1. Thus Moſes, Joſhua, David, p. 254Solomon, and the reſt, executed judgement upon the Lords people; No… as the Prince and civil Magiſtrate may judge; ſo may the Paſtor and Miniſte… upon juſt cauſe and good ground by our Saviour Chriſts own Canon. Mat… 18.17. and Pauls practice toward the inceſtuous Corinthian. 1 Cor. 5.4, 5. and Hymeneus and Alexander. 1 Tim. 1.20. nay, every Miniſter judgeth his people, when in the publique diſpenſation and preaching of the Word, he reproveth the ſins whereof they be guilty. 1 Cor. 14.24. the unbeleever and unlearned is convinced and judged by him that prophecieth: and private perſons in ſome caſes are not debarred from judging; for the Apoſtle tells us, that ſome mens ſins go before unto judgement, and ſome follow after. 1 Tim. 5.24. Mature patefiunt, & prodeunt in notitiam & conſpectum hominum, ſaith Calvin upon that place.Calvin in 1 Tim. 5.1 Tim 5 A man may ſuſpect or judge evil of another two wayes.

1. Upon evidence of the fact; as to p. 255judge him a murtherer, whom he …eeth killing a man; or to judge him to …e a thief whom he ſeeth breaking up …nother mans houſe, or carrying away …is Goods, or him to be an Adulter…r, or her an Adultreſſe, that like that …oman mentioned, Joh. 8.4. are ta…en in Adultery in the very Act: this …s called by Civilians, fa…i flagrantia, …he manner, or to be taken with the …anner: thus to judge a man is no ſin …t all.

2. Upon ſome cleer and evident ſign, as 1. If I ſee one that delighteth …o be in ill company, he is never well …s he would be, bvt when he is among drunkards, ſwearers, gameſters; I may juſtly ſay withou… ſin, he is a bad fellow; ſuch as his mates are, ſuch is …he man; B…rds of a feather will fly …ogether. 2. If I hear one vomit out filthy unchaſte ſpeeches, a Tongue fu…l of uncleanneſs, a mouth running over with lewd and luſtful words; in this reſpect I may paſs a cenſure up in him as a filthy perſon; for out of the abundance p. 256of the heart the mouth ſpeaket… ▪ 3. If I ſee a man receive the Sacramen… profeſs that he will amend all that i… amiſs, and lead a new life, and ſeem t… rake up coals of malice under aſhes that no ſpark appears to be left to kindle contention again, but I ſhall ſe… him within a while after as full of malice, cozenage and deceit as ever; … may well judge that he came to th… Sacrament without faith or repentance, that he polluted the Lords Table, eat and drank his own damnation, being guilty of the Body and Blood of Chriſt. 4. If I ſee any man to be a ſtickler in ſuits of Law, that ſets men together by the ears; that might live quietly with his neighbours, yet will not; I may ſay; that that man is a common Barratour, and a pernicious perſon in the place and pariſh where he dwelleth: where envy and ſtrife is, there is ſedition and every evil work. Jam. 3.16. Finally a man may judge the tree by the fruit, and ſay, that He that doth wickedneſs is wicked, and p. 257he that liveth and dieth an Atheiſt, Drunkard, or Idolater, &c. ſhall be damned: So in cleer caſes we muſt not ſpeak good of evil, nor evil of good. Jerem. 15.19. albeit we may not …udge of the tree by the ſap that is hid, yet by his fruit which is manifeſt; for a good tree cannot bring forth evil fruit, nor an evil tree bring forth good fruit: by their fruits ye ſhall know them. Mat. 7.16.

But we may not judge all: Object. Love is not ſuſpicious, ſaith the Apoſtle, it thinketh no evil, 1 Cor. 13.5.

As Charity is not ſuſpicious,Sol. ſo neither is it ſottiſh; as it doth not allow ſuſpition, ſo neither thruſt out diſcretion; as not ſo ſharp ſighted to ſee a mote where none is; ſo neither is it purblind but it can diſcern a beam where it is: Chriſt ſeeing the lives of the Phariſees, that they did all to be ſeen of men, prayed, and faſted, and gave almes to draw mens eyes upon them, judgeth them, and calls them Hypocrits; When Elymas the ſorcerer p. 258ſoughe to turn the Deputy from the faith, Paul being full of the Holy-Ghoſt, ſet his eyes upon him, and ſaid, O full of all ſubtilty and all miſchief, thou child of the Devil, thou enemy of all righteouſneſs▪ wilt thou not ceaſe to pervert the right wayes of the Lord? Act. 13.10Acts 13:10and St. Paul bids Timothy beware of Alexander the Copper-ſmith. 2 Tim. 4.14, 15. by warrant whereof a man may admoniſh his ſon, ſervant, or friend, to beware of ſuch and ſuch perſons whom he knoweth to be lewdly diſpoſed, and in ſo judging them he doth not wrong them: as therefore we muſt not raſhly condemn, becauſe we know not mens eſtates before God, ſo we muſt not commend without good teſtimony to the world.

All judgement then whether publique or private, is not forbidden, but only raſh, unadviſed, and uncharitable judgement: this was the fault of Eli the Prieſt toward Hannah the Mother of Samuel, thinking and ſaying ſhe was drunk, when in penſiveneſs of p. 259ſpirit, and heavineſs of heart, ſhe poured out the ſorrow of her ſoul before the Lord, 1 Sam. 1.13, 14, 15. it was likewiſe the fault of Eliab the eldeſt brother of David, telling him that the pride of his heart brought him from his buſineſs to the battle. 1 Sam. 17.28. whereas in the verſes foregoing, we read his father ſent him to viſit him, and the reſt of his brethren, and help victual the camp: yea David himſelf was not free from this fault; and it was ſome blemiſh in his government, that he was over-haſty to hear a falſe information of that whibling Ziba, againſt his own innocent, and better deſerving Maſter, Mephiboſheth. 2 Sam. 16. Thus the Jews hearing the Apoſtles ſpeak divers languages, affirm them to be full of new wine. Act. 2.13. Thus we ſee what kind of judgement is forbidden, ſc. raſh and uncharitable judgement.

p. 260SECT. 6. Of the cure of the ſin of cenſuring: of the great difference of cenſuring mens perſons and their actions: what things are ſubject to mans judgement, and what are not.

Judge nothing before the time, either collatae p… teſtatis, or cognitae veritatis. Pet. Barker. Expoſit. in praecept. 9.I Shall in the laſt place preſcribe thoſe means by which we may through Gods bleſſing be preſerved from this ſin of cenſuring.

1. See that you cenſure no man before you are fully convinced of the matter: judge nothing before the time. 1 Cor. 4.5. He that anſwereth a matter before he heareth it, it is a ſhame and folly to him. Prov. 18.13. The Poets feign of Jupiter, that he would not deſtroy the old world, till he had aſſumed a bodily ſhape, and came down to Lycaons Cou…t and found the wickedneſs thereof to be greater then was reported; but not to give credit to Fables, we ſhould do herein, p. 261as the great God of heaven and earth; before he paſſeth ſentence upon mankind, he firſt ſeeth that the wickedneſs of man upon earth was great. Gen. 6.5. So Gen. 11. about the Builders of Babel, he will go down and confound their language; and he would not utterly deſtroy thoſe ſinfull Cities of Sodom and Gomorrah, till he had taken a full and thorow view of their villanies. Gen. 18.20. God dealeth thus in theſe matters, that ſo he may give an example to others, how they may walk toward their brethren, that they ſhould not be too raſh in paſſing judgement: conſider well whether that you hear be truth, before you paſs ſentence upon a bare report: We read Levit. 13. that the Prieſts in the Law were not preſently to judge of the p…ague of Leproſie, but the party ſuſpected muſt be ſhut up ſeven dayes for the better triall, to teach us not to be too haſty, and over-raſh in cenſuring and giving ſentence of mens perſons and ſins that are p. 262ſecret; and hope the beſt in charity, till we know the certainty.

2. Let us look into our own hearts when we obſerve the temper of others; and when we judge them, whether we do it out of good will, or out of ill will: Sometime men have no good will to ſuch a perſon, and that makes them ſpeak ill of them upon every ſlight occaſion; for malice never ſpeaks nor thinks the beſt of thoſe that they hate in their heart. Now God forbids the hating of our brother in our heart, and yet are we not to ſee ſin to lye upon him, but to rebuke him, but this rebuke muſt be in love, not in hatred; nor muſt we avenge, nor bear any grudge againſt the children of our people, but love our neighbour as our ſelves. Levit. 19.17, 18. 1. This will make us mourn for it, that there is ſuch an action in our brother, that we muſt rebuke him for it. 2. It will teach us to carry our ſelves toward others, that we may do them good by our rebukes, by taking p. 263the moſt convenient time when it may be moſt for their good, and there may moſt love appear toward them. Thus Abigail dealeth with Nabal, If he find out a crime, he is not ſo much grieved that it is committed, as glad that he is able to prove it: The thing, ſaith he, that I accuſe him of is true: I therefore do him no wrong to judge him as I do: But that is a falſe conſequence, that he doth him no wrong becauſe the thing is true, for even in truth there may be wrong, as in Doegs accuſing, and in Sauls judging; in the caſe of Ahemelech relieving David, Doegs report was true, but malitious; therefore he is curſed for it by the ſpirit of God, becauſe he loved evil more then good. Doegs Hypocr. part. 1. Chap. 34.ſhe lets him alone in the day of his Wine, becauſe then he was not fit for a reproof, but afterward ſhe tells him the danger he had brought himſelf into: great care ought to be had, when we ſet about ſuch a duty, that they may ſee it is not out of any deſire we have to reproach them for their ſin, but to bring them to a true ſight of ſin, and repentance for it, that they may turn from their ſin unto God: an erring Brother muſt be reſtor'd with the ſpirit of meekneſs, that ſo he may perceive no ill-will in us toward him, but conſcience of duty toward God and love to his ſoul: But when it is ſo, that men reprove others out of ill-will, then that p. 264will ſhew it ſelf thus. 1. When a man is glad, that he hath ſome occaſion to cenſure and ſpeak againſt his Brother; and his heart is tickled at it, that he hath an opportunity to cenſure and ſpeak evil of him. 2. When he pries into his Brothers Actions, that ſo he may pick out ſomething againſt him, to ſpeak againſt and cenſure him for: thus the Scribes and Phariſees watched Chriſt, whether he would heal on the Sabbath day, that they might find an accuſation againſt him. Luk. 6.7. They watched him not out of love to him, but it was a fruit of their malice that they might accuſe him: for St. Mark tells us the Phariſees went forth, and ſtraight-way took counſell with the Herodians againſt him how they might deſtroy him▪ Mar. 3.9. At other times they put queſtions to him, that ſo they might have occaſion to entangle him in his diſcourſe; therefore we muſt ſeriouſly conſider what our aims are in obſerving the actions of others, p. 265whether out of love, or out of malice. 3. He that obſerveth his brothers actions out of a principle of love to him, will ſo carry himſelf that thereby he may gain his brother; for he aimeth at the good of his ſoul thereby: but when men do it out of ill-will, then they do it not for their brothers good, but that they may thereby bring him to defamation, and get him an ill name by it: let ſuch conſider it, when they proteſt they owe no ill-will to ſuch a man, yet God knoweth it is out of ill-will towards him, that they ſo ſpeak or act againſt him: it behoveth us to conſider what our ends and affections are; for God knoweth both, and alſo whether we carry our ſelves to our brethren out of love or hatred. 4. When there are ſome hard thoughts againſt another in our hearts, then the report that we give credit unto at firſt, though it be falſe and appear to be falſe, yet it doth not eaſily go out of our hearts, but ſtill riſeth in us againſt our neighbour; and this p. 266is cleer, when men are thus haſty in ſnatching an evil report againſt another, that is not from good will, but from ill-will.

3. Let us obſerve, that there is a great deal of difference between cenſuring of mens perſons and their actions: There are three things of men that are ſubject to judgement.

The Doctrines, of men.

The Lives, of men.

The Perſons, of men.

1. The Doctrines of men. 1 Cor. 15.32. The ſpirits of the Prophets are ſubject to the Prophets, that is, are to be judged by the Prophets, and 1 Cor. 10.15. I ſpeak as to wiſe men, judge ye what I ſay.

2. The lives of men. Judg. 19. ult. Conſider of the matter, take advice, and ſpeak your minds, that is, conſult and judge of it: Goe, Paul ſaith to the Corinthians, Judge in your ſelves, is it comely that a woman pray to God uncovered? 1 Cor. 11.13.

3. The perſons of men: Paul thus p. 267judged the inceſtuous Corinthian to …e a wicked man. 1 Cor. 5.12, 13.The Grecians had their Law-keepers, the Egyptians had their Preſidents of the Law: the Romans had their Cen…ors, cenſurers of manners, who examined and puniſhed all diſorders. Aul. Gel. Noct. Atic. lib. 4. cap. 12. & 20. The Doctrines of men, and Lives of men are to be judged by the Word; …ut the Perſons of men are not ordinarily to be judged: for it is an old and true ſaying; three things are not ſubject to mans judgement, videl. Gods ſecret counſels, the holy Scriptures, and mens perſons. It is lawful to cenſure mens actions, when we may not cenſure their perſons: for their actions we may judge them, we ought to judge them according to the word of God; but our affections muſt not be the rule of our judgement, but Gods word muſt be the rule, and that ſentence that the word paſſeth upon the action, we may paſs upon it, but ſo that it may appear to be in love to their ſouls; as for inſtance, One that is a common pot-companion, Gods word calls him a drunkard from his cuſtomarineſs in that ſin; and let ſuch conſider that mens hearts may be overcome with this ſin, when their heads p. 268are not; when men love Wine and ſtrong drink; though they can draw much like Brewers horſes, and carry away more then others, yet againſt them the Holy Ghoſt pronounceth a wo. Iſai. 5.22. Wo unto them that are mighty to drink wine, &c. The cenſure that Gods word paſſeth we may paſſe, and ſet before our neighbour, to this end that he may be recovered out of his ſin; ſo the Apoſtle ſaith, Tit. 1.12, 13 One of themſelves, even a Prophet of their own ſaid, The Cretians are alwayes lyars, &c. This witneſs is true, Therefore rebuke them ſharply that they may be ſound in the faith; the rebuke muſt be ſharp, yet done in the ſpirit of meekneſs in regard of the temper of our ſpirits.

4. Let us ſuſpect and judge our ſelves, and ſo we ſhall have no ſpare time to ſpend in judging others: They that find nothing to do at home, are buſieſt abroad. 1. Tim. 5.13. Let us take a ſtrict view of our ſelves, and conſider whether there be not the p. 269ſame ſin lying upon us, and we indulge it: therefore Chriſt adviſeth the cenſorious hypocrite, Firſt caſt out the beam that is in thine own eye, then ſhalt thou ſee cleerly to caſt out the moat that is in thy brothers eye. Mat. 7.5. where our Saviour ſaith in effect, that men are eagle-ey'd to ſee ſmall ſins in others, but having greater ſins of their own, are mole ey'd toward themſelves;Quae culpare ſoles, ea tu ne ſe…eris ipſe. Turpe eſt doctori cum culpa reda…guit ipſum Cato. this is a manifeſt token of hypocriſie: The true Chriſtian will more zealouſly beat down that in himſelf for which he cenſureth another; he that will judge others, muſt be free from faults himſelf, and not too blame in that kind at leaſt.Si vitia oderis, cur in te reſidere eadem, imò majora permittis? ſi charitate fraternâ duceris, cur eam charitatem non tibi ipſi ea hibes? neſcis illud dictum, Qui ſibi malus, cui bonus? Ferus Com. in Mat. 7. Qui ſeipſum inſpicit, non tam quaerat in alio, quod repraehendat, quàm in ſeipſo quod lugeat. Bernard.Matt 7 Let us therefore conſider whether we are not guilty of the ſame or greater ſins then we obſerve in our brethren; the conſideration hereof will make us not ſo rigid in judging the perſons of others.