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words they do? you aggravate your brethrens faulcs, and find faults where there are none; and so do Satan and ungodly men. You have a secret defire to make them seem contemptible and vile; and fo have Satan and ungodly men. And hereby you seem to justifie the wicked, and encourage them in their reproaching. They think they may boldly speak fuch language of you all, as they hear you speak of one another. what piccy is it to hear the professed children of the Lord, to use the hell-bred language of hisenemics, as if they had gone to school to Satan!
5. Are there not tongues enough sharpened against us in the world, but we must wound each other with our own ? Is if not enough, if we are the feed of Chrift, that every where the ser. pents feed do hace us, and thar all
manner of evil is falsly spoken of us, and that we are made as the fcorn and the off-scouring of all things, but we must also hate and reproach cach other ? Have you not load enough from the world? Have you not enemies enough to do the work of enemies, but friends must do it? And hach not Satan instruments and congues enough of his own, but be must ufe thofe that are Christs againt himself?
6. Ifthon hate thy brother, yet sure thou dost noc hate thy felf. Why then doft thou hurt and Shame thy self ? His hurt is but to be defamed, which is little,if any thing at all ( for ic is much in himself whether it shall hurt him.) But thy hurt that doft it, is to provoko God against thee, and incur his · wrath, and wound thy soul by the guilt of fin. And if another burt thee, in the heel, wilt chou cherefore Itab thy self to the heart ? If
another be bad, wilt thou become fo. by unjuft defaming him? And how dost thou cross thine own intentions. The stone that chou cafteft at him, Ayes backin thy face. Thou proclaimest thy own trans, gressions and Thame', when chou art uncharitably proclaiming his. Is not a backbiter, a reviler, if noc a malicious calumniator, a worse name(which chou tak'lt to chy felf) then that which thou canst faften on him whom thou dost reproach?
7. Thy uncharitable speeches are a dangerous fign of an unhumbled and unpardoned soul. If thou canst not forgive, thou are not forgiven. Did you know your selves, it would teach you to deal more compassionately with others. You would have the act of Obliyion as extenswe as you could, if you knew what danger you are in your felves. Do you not know as much by your selves as you have
to reproach your brother with? Do you not then invite boch God and man to take you at the worft, and ufe you as you use your brother? mechinks you should rather be defirous of a more tender and indulgent way, as knowing what need your felves have of it.
If you say, [O but he bath dong Ekus and thus against me ] Lec conscience say what you have done your felves againft God & others. If you fay, He is a Schismatick, an Hypocrite,or this or that remember, char malice is blind, & never wants matter of accusation or reproach, & innocency is no defence against it: elfe Christ and his Propbets and Apoftles - had been better used by the world. And ask conscience whecher more then you can truly fay of him, may not be said against your felves. If all such mut be defamed, how infamous will you be? 8. If you will fpeak ill, you must
hear ill. You teach men how to use you." [Si mihi pergit qua valt dicere, que non vult andict.
Benedi&tis fi certaffet, audiffet beme] faith the Comedian. And God usually in juftice sufferech it so to be. And as those that by violence trample down others, when they feel themselves on the higher ground, do oft live to be trampled on themselves ; fo those that take their advantages to infult, and defame others, do usually live to be defamed. For with what meaSure you mete, it shall be measured to you again, Macth.7.1, 2. 7 udge not therefore, that gebe not judged.
O which of these two former
ranks you should refer the common names of scorn that religious persons have been most loaded with among us, you must judge by the particular occasion and person. It is not my intenti.