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our neighbor, before a particular and candid inquiry into the truth of the allegation. This proves that we have no christian love for our neighbor, no tenderness for his good name; but that we delight in fcandal, and are evil difpofed to our neighbor.

(6.) Cruelly and unmercifully making the very worst of our neighbor's conduct, without making proper allowances for the temptations he lay under, and the disadvantageous circumstances in which these temptations might attack him. Thefe often greatly alleviate the guilt of the actions ; and fometimes totally alter their nature, and even justify them. See the shew bread eaten by David, and the ears of corn plucked by our Saviour's disciples.

(7.) Prejudice and partiality in judg ing and condemning the actions of others; cenfuring them through hatred or diflike of their perfon, rather than an abhorrence of their crimes; paffing that fault over flightly in ourselves, or in our friends, which we aggravate and condemn without mercy in our enemies, or even in indifferent persons; being quick in feeing the mote in our brother's eye, while we excuse and justify the beam in our own.

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(6.) Uncharitable judging of others which includes a number of cafes:-1. All evil furmifings, and groundless fufpicions and jealoufies.-2. Putting the worst con

ftruction on men's conduct, while it will bear better.-3. Taking upon us to judge of men's thoughts and principles, when there is nothing reproachful in their actions. -4. Judging of men's spiritual state and condition, that it is evil, upon reasons which GOD's word does not justify.-5. Running down a character by the wholefale, when

there may be many good and praise worthy things in it.-6. Condemning whole na tions or religious fects of men in the lump, when there are many excellent perfons among them.-7. Imputing to men opinions and confequences, which they do not allow nor hold, in order to expofe them to hatred and contempt.-8. To interpret calamities which befal people, as judgments from God for things we diflike in them; or for fome fuppofed injuries to us, or to our friends.-9. To be backward to admit fair tokens and proofs of repentance for real injuries done us; and to be unforgiving and irreconcilable, and rafhly to give up all our hopes of finners, and all endeavors for their good.-10. To publish the real faults of others without occasion, or without a very good and warrantable defign;and much more to do it wantonly and ma liciously.-11. To flander whole families, kindreds, nations, sects, or parties of men, for faults done by one or a few of them,

Cor. xiii.

which the others could not prevent, and which they do not approve.

Reasons against censoriousness, or rash and uncharitable judging.

(1.) It is iniquitous in itfelf. (2.) It is against the golden rule; "What ye would that others fhould do unto you," &c. (3.) It is odious to GOD, being the very reverse of that charity which he has established as the rule and principle of all our tranfactions with our neighbor. (4.) It is fo hateful to men, that cenforious perfons are generally paid in their own coin, and their own actions the more ftrictly fcanned and the more feverely cenfured. For with what judgment ye judge ye fhall be judged, and with what meafure ye mete, it fhall be meafured to you again."* It is a dreadful abufe of our time, and mifufe of our talents, turning our thoughts and judgment uncharitably on the actions and affairs of others, while we have fo muchneed to study, judge, and condemn ourselves.†

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ESSAY XL.

Of a PEACEABLE DISPOSITION and the opposite EVILS.

1. THE very diftinguishing spirit and genius of chriflianity is peace and

*Matth. vii. 1.

1 Cor. xi. 3*.

love; and one of the fruits of the spirit is peace not only a fenfe of reconciliation and peace with GOD through the merit and interceffion of Chrift, and, as a fruit of this peace of conscience, or an inward complacential well-pleasedness with our own state and frame, arising from the joyful hope that we are objects of the divine favor, and have paffed from death unto life;—but also a loving and peaceable difpofition towards all men, arising from christian principles and motives.

2. This peaceableness being a fruit of the holy Spirit, must begin, and be radicated in the heart and temper. So far as it is truly chriftian, it fuppofes a change of nature: For, although fome men are more indolent and eafy in their temper than others, and are naturally averfe to quarreling, and fond of eafe and quiet, yet they cannot be faid to love and study peace, upon gofpel motives, until their natures are changed and renewed by the GOD of peace. Such perfons may be faid to flee from contention, as a coward from a man that bruifes him; not from a true and hearty diflike to quarreling or love of friendship.

3. Peaceablenefs, therefore, as a christian temper, fuppofes not only an hearty love and value for peace, from the amiableness of fuch a temper in itself, from the authority of GoD who enjoins it, in imitation of

the example and Spirit of Chrift, who fet us the brightest pattern of it, and from the valuable purposes it ferves in the world and church; but alfo, zealous and unwearied endeavors to maintain a peaceable difpofition in ourselves towards all men, and to promote it among others. A pretence to love peace, while we are litigious and provoking, impatient, fretful and peevish, ftubborn and refractory, and while we promote the quarrels of others, is the vile and bafeft hypocrify.

4. The apoftle tells us, "If it be poffible, as much as in us lies, to follow peace with all men." This plainly fuppofes, that, however we ought zealoufly and fincerely to endeavor it, and to let nothing fail on our part, in order to obtain this univerfal peace with mankind, yet the thing may be often impossible to us; and that, in fuch cafes, we cannot charge ourselves with blame.

5. This may happen through the perverfe humors of those with whom we have to do. Captious perfons often take offence without any occafion, and will hearken to no reafon against their preconceived prejudices. The more you yield to them, ftill the more unreafonable are their demands; fo that the only way of being at peace with them, is to break off all intercourfe and connexion.*

* Psal. cxx. 5, 6, 7.

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