Of

In reference to

By JOHN HOWE, Minister of Gods Word.

LONDON:

Printed for Tho. Parkhurst, at the Bible and

three Crowns in Cheapside, near Mecers

Chappel. 1 6 8 1.

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file December 25, 2002.

Transcriber’s note 1:

Except for updated fonts, the wording of the above title is the same as the original.

Transcriber’s Note 2:

The following transcription is of John Howe’s work, "Of Charity in Reference to Other Men’s Sins." Any changes made, changes that were not made but need mentioning and some miscellaneous items are noted below.

Changes include the following: Virtually all archaic words were changed to their modern equivalent. The word order in one sentence was rearranged for ease of reading. All archaic fonts have been changed. Outline numbers were changed in order to clearly delineate headings and subheadings. The original text had the same type of number fonts with just a slight change in size. As such, they were not reproducible. Therefore, Roman numerals replace standard numbers at the main subject headings. Also, a few words have been inserted where they were missing in the photocopy of the original. Words that are most likely to be those missing are placed in brackets.

Changes that were not made include the following: The superfluous use of commas and the superfluous use of upper case letters remain. Also, the archaic language used in the quotations from the Bible remain as in the original work. The latter is for copyright purposes.

Miscellaneous items include the following: In the photocopy of the original, the Greek fonts were at times hard to discern. With the aid of Greek language helps, these words have been reproduced to the best of the transcriber’s ability. Also, the reader may notice that the title on the cover and the title that is restated after the bookseller’s advertisement are different. This is not an error on the part of the transcriber. It is how the book reads. In addition, the page numbers from the original work have been inserted with brackets in the text of the transcribed work. In respect to a few archaic words, a suggested definition supplied by the transcriber follows in brackets.

All erratum noted after the original bookseller’s advertisement are cited by the transcriber in the text of the work following the error. The original text remains; however, the corrections to the errors are noted after each sentence respectively in brackets.

Any quotation(s) made from this work, in order to be true to fact, needs to have an acknowledgment noting that it/they is/are from a transcribed reproduction. A photocopy of the original work may be obtained from Still Waters Revival Books, 4710-37A Ave., Edmonton, AB, Canada T6L 3T5.

R. P. Creech, Transcriber, December 2002.

rpcreech@netscape.net

A Proposal was made to me, by some friends, for publishing of these Papers; which I cannot doubt, proceeded from Charity, both to the Reader whose good they intended in it and to the Author that they could think so slender a performance was capable of serving it.

I cannot, indeed, think it unseasonable, to take any occasion of recommending Charity, though this subject led me only to consider one single instance of it. But if the practice of it, in this one, would redress so great an evil, what might we not expect from its universal exercise, in all cases upon which might have influence?

Even the tongues of men and angels, as (with our Apostle) they are insufficient to supply its absence; so nor are they more than sufficient, fully to represent its worth.

We vainly expect, from either eloquence, or disputation, the good effects, which Charity alone (could it take place) would easily bring about without them.

How laboriously do we beat our way in the dark! We grope for the wall, like the blind, and we grope, as if we had no eyes we stumble at noon day, as in the night but the way of peace we have not known:

Human wit is stretched to the uttermost; wherein that comes short, the rest endeavored to be supplied by anger: And all to bring us under one form which either will not be or, if it were, could be to little purpose; while in the mean time, this more excellent way is forgotten of our foot, and we are far from it. Which shows, it is God that must cure us (the God of love and peace), and not man.

How soon, and easily would a mutual universal Charity redress all? For being on one side only, it could never cement both. And limited only to a party, it is not itself, and acts against itself, divides what it should unite.

But a genuine, equally diffused Charity, how would it melt down men’s minds, mollify their rigors, make high things low, crooked straight, and rough places plain?

It would certainly either dispose men to agree upon one way of common order or make them feel very little inconvenience, or cause of offense in some variety.

But without it, how little would the most exquisite unexceptionable form (universally complied with, in every punctilio) contribute to the Churches welfare? No more to its quiet, and repose, than an elegant, well shaped garment, to the ease, and rest of a disjointed, ulcerous body. Nor longer preserve it, than the fair skin of a dead mans body would do that, from putrefaction, and dissolution.

What Piety is to our union with God, that is Charity to our union with one another. But we are too apt, as to both, to expect from the outward form, what only the internal living principle can give; to covet the one with a sort of soundness, and deny the other.

One common external form in the Church of God, wherein all good men could agree, were a most amiable thing, very useful to its comely, better being, and the want of it has inferred, and does threaten evils, much to be deplored, and depreciated. But this divine principle is most simply necessary to its very being.

Whatsoever violates it, is the most destructive mortal schism, as much worse than an unwilling breach of outward order, as the malicious tearing in pieces a man’s living body worse than accidental, renting his clothes.

And indeed, were our Ecclesiastical contests, about matters that could think indifferent, as long as there is such a thing as distinction of Parties, I should readily choose that where were most of sincere Charity (if I knew where that were). For since our Savior himself gives it us, as the cognizance of Christians (by this shall all men know ye are my disciples, if ye love one another), I know not how better to judge of Christianity, than by Charity.

Nor know I where among them that profess, there is less of either, than with them that would confine, and engross both to their own several Parties that say, here is Christ, and there he is; and will have the notions of Christian, of Saint, of Church, to extend no further than their own arbitrarily assigned limits, or than as they are pleased to describe their circle.

We know to whom the doing so, has been long imputed; and it were well, if they had fewer sorts of imitators.

Nor dose it favor more of uncharitableness in any to think of enclosing the truth, and purity of Religion, only, within in their own Precincts, than it dose of pride and vanity, to fancy they can exclude thence every thing of offensive impurity.

We never like to want occasions, even in this respect, of exercising Charity. Not to palliate the sins of any, but recover sinners.

God grant we may use it more, to this purpose (when the case so requires) and need it less.

Advertisement by the Bookseller.

The Books under-written are Published by John Howe, the Author of this Discourse.

1. The Blessedness of the Righteous.
2. The Vanity of Mortal Life, in Two Treat. Psal. 17. 15. Psal. 89-47.
3. Treatise of delighting in God.
4. The Living Temple.
5. A Discourse of the Divine Presence, with an Appendix.
6. A Sermon at Mrs. Baxters Funeral, on 2 Car. 5. 8.
7. Treatise of thoughtfulness for the Morrow: with an Appendix, concerning the immoderate desire of fore-knowing things to come. This last lately Printed by Tho. Parkhurst, at the Bible and Three Crowns in Cheapside.

ERRATA.

Page 3. Line 2. for is read in. p. 30 l. i. r. practice. p. 43. r. 3. Insert after must, cut it off, and. p. 45 l. 19. after Christians, add a Parenthesis. P. 49. l. 3. r. Sacred.

[ 1 ]

Of Charity In Respect Of Other Men’s Sins.

1 Cor. 13:6 —Rejoicetb not in iniquity.

THE Subject spoken of, must be supplied from the foregoing Verses; where we find the Matter all along, in discourse, is Charity: which it is the principal business of the whole Chapter to describe, and praise. And this is one of the Characters that serve (as they all do) to do both these at once. For being in itself a thing of so great excellency, To show its true nature, is to praise it. Whatsoever is its real property, is, also, its commendation..

[ 2 ]

Our business here must be,

I. Briefly to explain and give some general account of both these, viz. Charity, and this its

negative Character, That it rejoices not in iniquity.

II. To demonstrate the One of the Other; Or (which is all one) to show the inconsistency

between that divine principle, and this horrid practice.

Upon which the Use of this piece of Christian Doctrine will ensue.

I. We are to give some account both of this Principle, the Charity Which the Apostle here treats of, and of the practice which the Text denies of it, Rejoicing in iniquity.

1. For the former. The Charity or Love here spoken of, is the root of all that duty which belongs to the second Table. The whole of the duty contained in both is summed up by our Savior in Love. That of the former in that first and great commandment, Thou shalt love

[ 3 ]

the Lord thy God with all thy heart, &c. Matt. 22. That of the latter is [Errata: is should be read in, That of the latter in. . .] this other which is like unto it, Thou shalt love thy neighbor as thyself. Upon which two we are told hang all the Law and the Prophets. See also Rom. 13.10.

The instances which are given in this Chapter, refer to man as the object, and show that it is the love of our neighbor which is meant.

But though it be so far human, it is however upon other accounts a real part of divine love which we see I Joh. 3. 17. that Apostle speaking even of love to our brother: Whoso hath this worlds goods, and seeth his brother hath need, and shutteth up the bowels of compassion from him, demands, How dwelleth the love of God in that man? And David called the kindness he intended to Relicts of Saul’s Family, the kindness of God, 2 Sam. 9. 3. This part of love is divine both in respect of its origin, and of somewhat considerable in its object.

[ II. ]

1. In respect of its origin, ’Tis a part of the (communicated) divine nature, from whence they that partake of it, are said

[ 4 ]

to be born of God. It is most conjunct with faith in the Messiah, and love to God himself, which are both comprehended in that birth.

For as it is said in the Gospel of John, chap. 1:12, 13. That as many received him, (viz. Christ) to them he gave power to be called the sons of God, even to them that believe in his name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. And in his 1^st Epistle, chap. 5:1. Whosoever believes that Jesus is the Christ, is born of God. So it is, in this latter place, immediately added as the double property of this divine production (not more separable from one another than from it), and every one that loves him that begat, loves him also that is begotten of him.

And hereupon also from the in-being and exercise of this love, (though towards an object that seems very heterogeneous and of much another kind) we come to bear the name of God’s children. Love your enemies—that you may be the children of your father which is in heaven, Mat. 5:44, 45. The Law indeed of love to

[ 5 ]

other men, though it oblige to love some above others upon a Special reason, yet in its utmost latitude, comprehends all mankind under the name of neighbor or brother, as the particular precepts contained in it do sufficiently show. Which surely leave us not at liberty to kill, defile, rob, slander, or covet from others, than the regenerate (as we count) or our own friends and relatives.

Now that Principle from which we are called God’s children, must be of divine origin; for it is not spoken of them carefully, but as their distinguishing Character. So that, in this respect, they are said to be of God. It is their very difference from the children of another, and the worst of fathers, 1 John. 3:10. In this the children of God are manifest, and the children of the devil; Whosoever doth not righteousness, is not of God, neither he that loveth not his brother.

Which also shows it is not universally all love, unto which this dignity belongs. Some more noble-minded Pagans that were want to ascribe divinity unto love, have also carefully distinguished, and told

[ 6 ]

us of a love that was genuine, and another that was spurious; the one akin to virtue, the other to vice; and have noted it as an abusive error of the Vulgar

Dissert. The corruption and degeneracy of love, is indeed less

than human; but the first being, and restored rectitude of it, is of an origin no less than divine.

2. And even this love, though placed upon man, is divine too in respect of its object, i. e. of somewhat we have to consider in it, which is most properly and strictly the object, or the inducement and formal reason we love. God is the Primum amabile, the first Goodness as well the first Being. As therefore there is no being, so nor is there any goodness, amiability, or loveliness, which is not derived from him. We love any thing more truly and purely, the more explicitly we acknowledge and love God in it. Upon the view of those strokes and lineaments of the divine pulchritude, and the characters of his Glory, which are discernible in all his creatures, our love should be

[ 7 ]

some way commensurate with the Creation, and comprehend the Universe in its large and complacential embraces.

Though as any thing is of higher excellency, and has more lively touches and resemblances of God upon it; or, by the disposition of his Providence, and Law, more nearly approaches us, and is more immediately presented to our notice, converse, use or enjoyment, so our love is to be exercised towards it more explicitly, in an higher degree, or with more frequency. As man therefore has more in him of divine resemblance, of Gods natural likeness and image; good men of his moral, holy image, we ought to love men more than the inferior creatures; and those that are good and holy, more than other men; and those with whom we are more concerned, with a more definite love and which is required to be more frequent in its exercise. But all from the attractive somewhat divine appearing in the object. So that all rational love, or that is capable of being regulated and measured by a Law, is only so far right

[ 8 ]

in its own kind, as we love God in everything, and everything upon his account, and for his sake.

The nature and spirit of man is, by the apostasy, become disaffected and strange to God, alienated from the divine life, addicted to a particular limited good, to the creature for itself, apart from God; whereupon the things men love, are their idols, and their love idolatry. But where, by regeneration, a due propensity towards God is reflected, The universal good draws their minds, they become inclined and enlarged towards it; and as that is diffused, their love follows it, and flows towards it everywhere. They love all things principally in and for God; and therefore such men most, as excel in goodness, and in whom the divine image more brightly shines.

Therefore it is, most especially, Christian Charity that is here meant, i.e. which works towards Christians as such. For compare this with the foregoing Chapter, and it will appear that Charity is treated in this, which is the vital bond of holy living union in the Christian Church,

[ 9 ]

supposed in the other. Whereby as the body is one, and hath many members, and all the members of that body being many, are one body; so also is Christ, v. 12.

This principle refined, rectified, recovered out of its state of degeneracy, and now obtaining in the soul as a part of the new creature, or the new man which is after God, as it has man for its object more especially, and more or less according to what there appears of divine in him, is the charity here spoken of.

Now of this Divine Charity it is said (which we are to consider

2. In the second place) it rejoices not in iniquity. Hereof it cannot be needful to say much by way of Explication. The thing carries a prodigious appearance with it; and it might even amaze one to think, that on this side Hell, or short of that state, wherein the malignity of wickedness attains its highest pitch, any appearance should be found of it.

Yet we cannot think, but these Elegies of Charity, do imply reprehensions, and tacitly insinuate too great a proneness to this worst sort of ej picairekakia, or rejoicing

[ 10 ]

in evil. The Gnosticks (or the Sect afterwards, known by that Name ) gave already too great occasion for many more express, and sharp reproofs of this temper; which were not thrown into the Air, or meant to no body. The Scripture says that it is not in vain, the spirit which is in us lusts to envy. With which, what affinity this disposition has, we shall have occasion to note anon [straightway].

Rejoicing in iniquity, may be taken (if we abstract from limiting circumstances) two ways.

Either in reference to our own sins:

Our own, when we take pleasure in the design, or in the commission, or in the review, and after-contemplation of them: Converse in that impure Region, as in our Native Element, drink it in like water, find it sweet in the mouth, and hide it under the tongue, etc.

Other men’s; when it is counted a grateful sight, becomes matter of mirth and sport, to see another stab at once the Christian name, and his own soul. The scope and series of the Apostles discourse,

[ 11 ]

does here plainly determine it this latter way: For as Charity (the Subject of his whole discourse) respects other men; so must this contrary Disposition also. De iniquitate procul dubio aliena, etc. says Cajetan upon this place. ’Tis without, doubt, inapt to rejoice in the sins of other men; for neither can it endure ones own.

And this aptness to rejoice in the iniquity of others, may be upon several accounts.

It may either proceed

1. From a great affection, and inclination unto the same kind of sins, which they observe in others. Whereupon they are glad of their Patronage; and do therefore not only do such things, but take pleasure in them that do them, Rom. 1. Men are too prone to justify themselves by the example of others, against their common rule.

[ 12 ]

Others take their liberty, and why may not I? And so they go (as Seneca says sheep do), non qua eundum eft, sed qua itur, the way which is trodden, not which out to be.

2. From an undue, and over-indulgent love of themselves. Whence it is that (as the case may be) they take pleasure to think there are some men, that perhaps outdo them in wickedness, and offend in some grosser kind than they have done: And so they have, they count, a grateful occasion, not only to justify themselves, that they are not worse than other men, but to magnify themselves, that they are not so bad; as the Pharisee in his pompous hypocritical devotion, God, I thank thee (that attribution to God, being only made a color of arrogating more plausibly to himself ) that I am not as other men, extortioners, unjust, adulterers, etc. Luke 18:11, whereby the hypocrite, while he would extol, does but the more notoriously stigmatize himself.

3. From a disaffection they bare to the offenders; whence they are glad of an advantage against them: That they have

[ 13 ]

occasion to glory in their flesh, and insult over there weakness.

It must be that rejoicing in other men’s sins, which is most contrary to Charity, that is here meant: And that is manifestly the last of these; such as proceeds from ill will to the person that offends: Whereupon we are glad of his halting (which perhaps we watched for before), and when his foot slips, magnify ourselves against him.

Now rejoicing at the sins of other men, upon this account, may be either,

1. Secret, when only the heart feels an inward complacency, and is sensibly gratified thereby: Or,

2. Open, when that inward pleasure breaks forth into external expressions of triumph, and infatuation, into derision, scoffs, and sarcasm.

II. And how inconsistent this is with the Charity which our Apostle so highly magnifies, it is now our next business to show. And it will appear, by comparing this rejoicing in other men’s sins.

[ 14 ]

1. With Charity itself.
2. With what it is, ever, it: most certain connection with.

1. With Charity itself; and so we shall consider it,

1. In its own nature, abstractly and absolutely.

1. Consider Charity in its own nature: And so it is the loving one another as myself, so as to desire his welfare and felicity as my own: Where we must note, that love to ourselves, is the measure of the love we owe to others. But yet are also to consider, that this measure itself, is to be measured: For we are not to measure our love to others, by the love we bear to ourselves, otherwise, than as that also agrees with our superior rule; which obliges us so to love ourselves, as to design, and seek our own true felicity, and best good: To lay hold on eternal life, to work out our own salvation.

[ 15 ]

If in other Instances, we were not so to understand the matter (since the particular precepts extend no farther than the general one), any man might, without transgression, destroy another mans goods, when he has learned to be prodigal of what he is Master of himself: and might make himself Master of another man’s life, whenever he cares not for his own. And so by how much more profligately wicked any man is, he should be so much the less a transgressor.

We are not so absolutely aulexasioi, or so much our own, that we may do what we will with ourselves. We are accountable to him that made us, for our usage of ourselves: And in making ourselves miserable, make ourselves deeply guilty also. We were made with a possibility of being happy. He that made us with souls capable of a blessed slate, will exact an account of us, what we have done with his creature. He that commits a felony upon his own life, injures his Prince and the Community to which he belongs. The one is robbed of a subject, the other of a member that might be useful; wherein both

[ 16 ]

had a right. No man is made for himself. And therefore the fact is animadverted on, and punished as far as is possible in what remains of the offender in his posterity, from whom his goods are confiscate; in his name, which bears a mark of infamy, and is made a public reproach. How unspeakably greater is the wrong done to the common Ruler of the whole world, when a soul destroys itself! loses its possibility of praising and glorifying him eternally in the participation and communion of his eternal glory! How great to the glorious society of Saints and Angels! From whom he facetiously withdraws himself, and who (though that loss be recompensed to them by their satisfaction in the just vengeance which the offended God takes upon the disloyal apostate Wretch) were to, have pleased and solaced themselves in his joint felicity with their own. So that he has done what in him lay, to make them miserable, and even to turn Heaven into a place of mourning and lamentation.

The Supreme primary Law under which we all are, obliges us to be happy.

[ 17 ]

For it binds us to take the Lord only for our God. To love him with all our hearts, and minds, and souls, and strength. And so to love him, is to enjoy him, to delight, and acquiesce finally, and ultimately in him; and satisfy ourselves forever in his fullness: So that every man is rebellious in being miserable, and that even against the first, and most deeply fundamental Law of his Creation. Nor can he love God in obedience to that Law, without loving himself aright. Which love to himself, is then to be the measure of the love he is to bear to other men: And so most truly it is said, that Charity begins at home. Every man ought to seek his own true felicity, and then to desire anther’s as his own.

But now consider, what we are to compare herewith. Rejoicing in the sins of other men, how contrary is it to the most inward nature! to the pure Essence! how directly dose it strike at the very heart and soul, the life and spirit of Charity!

For sin is the greatest, and highest infelicity of the Creature; Depraves the

[ 18 ]

soul within itself, vitiates its powers, deforms its beauty, extinguishes its light, corrupts its purity, darkens its glory, disturbs its tranquillity, and peace, violates its harmonious joyful slate, and order, and destroys its very life.

It disaffects it to God, severs it from him, engages his Justice, and inflames his wrath against it.

What is it now to rejoice in another man’s sin? Think what it is, and how impossible it is to be where the love of God has any place. What? to be glad that such a one is turning a man into a Devil! A reasonable immortal soul, capable of Heaven, into a Fiend of Hell! To be glad that such a soul is tearing itself off from God, is blasting its own eternal hopes, and destroying all its possibilities of a future well-being! Blessed God! How repugnant is this to Charity?

For let us consider what it is that we can set in direct opposition to it. Let Charity be the loving of another as I ought to do myself; its opposite must be , the hating of another, as I should not, and cannot sustain to do myself. As loving

[ 19 ]

another therefore includes my desire of his felicity, and whatsoever is requisite to it, till it be attained, and my joy for it when it is loathness of his future, and grief for his present infelicity,

as if the case were my own: So hating another must equally and most essentially include aversion to his future good, and grief for his present (which is the precise notion of Envy) the desire of his infelicity, and whatsoever will infer it, till it be brought about, and joy when it is; or when I behold what is certainly conjunct with it. Which is the very wickedness the Text animadverts on, as most contrary to Charity. The ej picairekakia, which not only the Spirit of God in the holy Scriptures, but the very Philosophy of Pagans dose most highly decry and declaim against. Which is of the same family, you see with Envy. And no other way differs from it than as the objects are variously profited. Let the harm and evil of my Brother be remote from him, and his good be present, I envy it. Let his good be remote, and any harm or mischief be present and urgent upon him, I rejoice in it.

[ 20 ]

Both are rooted in hatred, the direct violation of the Royal law of loving my neighbor as myself, Jam. 2:8.

And it is that sort of ej picairekakia which has most of horror, and the very malignity of Hell in it: As the sin of another, wherein this joy is taken, is an evil against the great God (which there will be occasion more directly to consider hereafter), as well as to him that commits it; a wrong to the former, and an hurt to the latter: Whereas other infelicities are evils to him only whom they befall.

2. Consider Charity in relation to its Origin, and Exemplar. And so it is immediately from God, and his very image. God is love, and he that dwelletb in love, dwelleth in God, and God in him, 1 John 4:16.

And what sort of love is this, which is made so identical, and the same thing with the very Being, and Nature of God? Not a turbid, and tumultuous, not a mean, and ignoble, not an imprudent, rash, and violent, least of al1, an impure polluted passion: But a most calm, wise,

[ 21 ]

majestic, holy will to do good to his creatures, upon terms truly worthy of God. Good Will, most conjunct with the other inseparable perfections of the Godhead: Whence, with expressions of the most benign propensity towards his Creatures, he still conjoins declarations of his hatred of sin, upon all occasions. That he is not a God that takes pleasure in wickedness, or can evil dwell with him. That sin is the abominable thing which his soul loathes. That he is of purer eyes, than to look on iniquity. What can now be more contrary to the pure, and holy love, which shall resemble, and be the image of his, than to rejoice in iniquity? For as God, while he loves the person, hates the sin, men do in this case, love the sin, and hate the person.

And while this horrid impure malignity is not from God, or like him (far be the thought from us), from, whom does it derive? Whom dose it resemble? We read but of Two general fathers, whose children specified, and distinguished, even by this very thing or its contrary, in a aforementioned Text, 1 John 3:10. where when

[ 22 ]

both the fathers, and their children, are set in opposition to one another, this, of not loving one’s brother, is given at once, both as the separating note of them who are not of God’s family, and offspring, not of him (as the expression is), having nothing of his holy blessed image, and nature in them (and who consequently must fetch their Pedigree from Hell, and acknowledge themselves spawned of the Devil), and as a Summary of all unrighteousness, as it is, being taken (as often) for the duty of the second Table, or as a very noted part of it, taken in its utmost latitude. Agreeably to that of our Savior, John 8:44. Ye are of your father the Devil—he was a murderer from the beginning—as everyone is said to be that hates his brother, 1 John 2:15. If therefore we can reconcile God and the Devil together, Heaven and Hell, we may also Charity, and rejoicing at other men’s sins.

2. The inconsistency of these Two will further appear, by comparing this monstrous disaffection of mind, with the inseparable concomitants of Charity, or such things

[ 23 ]

as are in connection with it. And the argument thence will be also strong and enforcing, if that concomitancy shall be found to be certain, and the connection firm, between those things and Charity.

I shall only give instance in four things, which every one that examines will acknowledge to be so connected.

Viz. to God, and the Redeemer.

Purity.

Humility

Moralists generally acknowledge a concatenation of the Virtues: Those that are truly Christian are not the less connected, but the more strongly and surely.

Which connection of these now mentioned, with Charity, we shall see as to each of them severally; and, at the same time, their inconsistency with this vile temper and practice.

1. For Wisdom or Prudence, it is so

[ 24 ]

nearly allied to Charity, that it is mentioned by the same name, Jam. 3:17. The wisdom that is from above, is fist pure, then peaceable, gentle, etc. The foregoing words, ( v. 16.) show Love is meant. These words represent the heavenly descent, and true nature of it, both together. That it is called Wisdom, shows its affinity with it, and that it partakes of its nature; dwells in a calm sedate min, void of disquieting passions and perturbations, which it is the work of Wisdom to repress and expel. Indeed the name is manifestly intended to express, generally, the temper, the genius, the spirit of one that is born from above, and is tending thither. The contrary temper, a disposition to strife, envy, or grief for the good of another (which naturally turns into joy, for his evil, when his case alters) is called Wisdom too, but with sufficiently distinguishing and disgracing additions. It is said, verse: 15. not to be from above, but earthly, sensual, devilish; And to have the contrary effects; where envying and strife is, there is confusion ajkatastasiva (Tumult

[ 25 ]

disorder, unquietness, disagreement of a man with himself, as if his soul were plucked asunder, torn from itself) and every evil work, verse 16.

There can be no charity towards another (as has been noted) where there is not first a true love to a mans own soul, which is the immediate measure of it. Nor that, where there is not prudence to discern his own best good, and what means are to be used to attain it. His true good he is not to expect apart by himself, but as a member of the Christian community. Not of this or that party, but the whole animated body of Christ. In which capacity he shares in the common felicity of the whole, and affects to draw as many as he can, into the communion and participation of it. So he enjoys, as a member of that body, a tranquillity and repose within himself. But is undone in himself, while he bears a disaffected mind to the true interest and welfare of the body.

Wherefore to rejoice in what is prejudicial to it, is contrary to prudence and charity both at once. Put on, faith

[ 26 ]

the Apostle (as the elect of God, holy and beloved ) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, foreberaring one another, and forgiveing one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things, put on Charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body. Implying no true peace or satisfaction can be had, but in vital union with the body.

Is he a wife, or is he not a mad man, that rejoices he has an unfound hand or foot, or an ulcerated finger, or toe rotting off from him? or that is glad a Fire or the Plague is broken out in the Neighborhood, that equally endangers his own house and family, yea and his own life?

2. Piety and devotedness to God, and the Redeemer, is most conjunct with true charity. By this we know that we love the children of God, when we love God, etc. 1 John 5:2. For the true reason of our love to the one, is fetched from the other,

[ 27 ]

as has been shown. And how absurd were it to pretend love to a Christian upon Christ’s account, and for his sake, while there is no love to Christ himself? But can it conflict with such love and devotedness to God, to be glad at his being affronted by the sin of any man? Or to Christ, whose design it was to redeem us from all iniquity, and to bless us, in turning us away from our iniquities; to rejoice in the iniquity that obstructs, and tends to frustrate his design? Do we not know he was for this end manifested, to destroy the works of the Devil? And that the works of wickedness are his works? Do we not know, the great God is, in, and by our Redeemer, maintaining a War against the Devil, and the subjects of his Kingdom; in which Warfare, what are the Weapons, on the Devils part, but sins? Who but sinners his Soldiers? And who is there of us, but professes to be on Gods part in this War? Can it stand with our duty, & fidelity to him, to be glad that any are soiled, who profess to fight under the same Banner? What would be thought of him, who, in battle, rejoices

[ 28 ]

to see those of his own side fall, here one, and there one? He would surely be counted either treacherous, or mad.

3. Charity of the right kind, is most certainly connected with Purity. The end (or perfection) of the commandment (or of all our commanded obedience), is Charity, out of a pure heart, 1 Tim. 1:5. Sincere Christians, are such as have purified their souls, in obeying the truth through the spirit, unto unfeigned love of the brethren; and must see, that they love one another with a pure heart, fervently, 1 Pet. 1.

Pagans have taught, there is no such thing, as true friendly love, but among good men. But how conflicts it with such purity, to take pleasure in other men’s impurities, or make their sin the matter of jest, and raillery?

4. A further inseparable concomitant of Charity, is deep humility. We find them joined, and are required to put them on together, in the already mentioned Context. Put on kindness, humbleness, of mind; above all put on Charity, Col. 3. And do find it among these celebrations

[ 29 ]

of Charity, that it vaunts not itself, and is not puffed up, v. 4.

Nor can we ever, with due Charity, compassionate the wants, and infirmities of others, if we feel not our own. Which if we do, though we are not, ourselves, guilty of heinous wickednesses, we shall so entirely ascribe it to Divine preserving mercy, as to be the little disposition to rejoice that others are.

USE. We may then, upon the whole, learn hence, how we are to demean ourselves in reference to the sins of other men.

So, no doubt, as Charity does command, and require.

At least, so as it does allow, or not forbid.

We are manifestly concerned, not to offer violence to so sacred a thing; and shall be secure from doing it both these ways. We may therefore under these two Heads, take direction for our behavior upon such occasions: viz. the actual sins of others, or their more observable inclinations thereto.

[ 30 ]

I. We should faithfully practice, as to this case, such things as Charity, and the very law of love dose expressly require, and oblige us to. As we are,

1. To take heed of tempting their inclinations, and of inducing others to sin, whether by word or example. We are, otherwise, obliged to avoid doing so, and this greatly increases the Obligation. What we are not to rejoice in, upon the account of Charity; we are, upon the same account, much less to procure. Especially take heed of contributing to other men’s sins, by the example of your own. The power whereof, though it be silent and insensible, is most efficacious in all men’s Experience. A man would perhaps hear the verbal proposal of that Wickedness, with horror and detestation, which he is gradually, and with little reluctance drawn into, by observing it in other men’s practice. A downright Exhortation to it, would startle him. But the conversation of such as familiarly practice it, gently insinuates, and by slower degrees alters the Habit of his Mind; secretly conveys an Infection like

[ 31 ]

a Pestilential Disease; so that the man is mortally seized before he feels and when be suspects no danger.

Most of all, let them take heed of mischieving others by their Sins, who are men of more knowledge, and pretend to more strictness than others. Perhaps some such may think of taking their Liberty more safely: They understand how to take up the business more easily, and compound the matter with God. An horrid Imagination! and direct Blasphemy against the holy Gospel of our Lord! If it were true, and God should (do, what is so little to be hoped) mercifully give them the Repentance, whereof they most wickedly presume, who knows but others may, by that example, be hardened in wickedness, and never repent?

Yea, If your greater knowledge should prompt you to do, unnecessarily, that which (really, and abstracting from circumstances) is not a sin; but which another took to be so, and thence takes a liberty to do other things that are certainly sinful; yet walkest though not charitably. Through thy Knowledge shall a weak

[ 32 ]

Brother perish and be destroyed, for whom Christ died? Rom. 14:15. With 1 Cor. 8:10, 11. Suppose the process be, as from sitting in an Idols Temple, to Idolatry; so from needless fitting in a Tavern, to Drunkenness, or other consequent debaucheries.

But if tile thing be, in its first instance, unquestionably sinful, of how horrid consequences are the enormities of such as have been taken to be men of sanctity, beyond the common rate? What a stumbling block to multitudes! How much better might it have been for many that are of the Christian profession, if such had never been Christians! And most probably for themselves also! No doubt it had been more for the honor of the Christian name. How many maybe tempted to infidelity and atheism by one such instance! And whereas those scandalized persons do often afterwards, incur this fearful guilt of rejoicing in the iniquity of such, even that also, they have to answer for, with all the rest.

2. Charity requires, not only that we do not procure, but that we labor, as

[ 33 ]

much as is possible, to prevent the sin or others. What in this kind, we are not to rejoice at, we should hinder. And indeed what we do not hinder, if it be in our power we cause.

3. We should not be over-forward to believe ill of others. Charity will, while things are doubtful, at least, suspend. See how immediately conjunct these two things are. It thinketh no evil, rejoycetb not iniquity; v. 5, 6. It is not imaginative, or surmising. And in the following verse (on the better part, it must be understood), it believes all things, hopes all things: i. e. briefly, it is inapt to believe ill, without ground, and hopes well, as long as there is any. But it is not so blindly partial, as to shut its eyes against apparent truth (of which more in its place).

4. Much less should we report things at random, to the prejudice of others. That character of an inhabitant in the holy hill, must not be forgotten, that takes not up a reproach against his neighbor.

5. If the matter particularly concerns

[ 34 ]

ourselves, and circumstances comply, we must have recourse first to the supposed offender himself, and (as our Savior directs) tell him his fault between him and thee alone, Mat. 18:15.

6. We ought to compassionate his case. Not rejoicing in iniquity, may have in it a maivwsi". More may be, meant; we are sure more is elsewhere enjoined, solemn mourning, and omission severely blamed. Ye are puffed up, 1 Cor. 5:2. (not perhaps so much with pride, as vanity, and lightness of spirit as a bladder swollen with air, which is the significance of that word) and have not rather mourned, Perhaps he is burdened with grief and shame. A Christian heart cannot be hard towards such a one in that case. We are to bear one another’s burdens, as so fulfill the law of Christ. Gal. 6:2.

7. We should, as our capacity and circumstances invite or allow (at least by our prayers) endeavor his recovery. And therein use all the gentleness which the case admits, and which is suitable to a due sense of common human frailty. Take the instructions in the Apostle’s own.

[ 35 ]

words, Gal. 6:1. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thyself, lest though also be tempted.

8. We must take heed, upon one mans account, of censuring others; for such as we know to be faulty, those, that for ought we know (and therefore ought to hope ) are innocent. A practice most absurd and unrighteous, contrary to common reason and justice, as well as charity. Yet that whereto some are apt to assume a license, upon so slender and at senseless a pretense, i.e. Because some, that have, under a show of piety, hidden the impurities of a secretly vicious life; Others that are openly profane, and lead notoriously lewd and flagitious lives (who though bad enough, are far the more honest men) do add to all their other wickedness, that folly and madness, as to count all men hypocrites that are not as bad as themselves. And reckon there is no such thing as real Religion in the World. A like case as if, because sometimes specters have appeared in human shape,

[ 36 ]

one should conclude there is, therefore, no such creature on earth, as a very man.

II. But there are also other things that ought to come into practice, in the case of other men’s sinning, very suitable to the case, and not unsuitable to charity. Which, though they proceed more directly, rather, from some other principle, yet are not inconsistent with this (As the graces of God’s Spirit, and the duties of Christians never interfere, so as to obstruct or hinder one another). Things which, though Charity do not expressly command, yet are otherwise commanded, and which Charity does not forbid. As,

1. That we labor to avoid the contagion of their example. That we take not encouragement to sin from their sinning. They are not our rule. We have not so learned Christ.

2. That we take warning by it. And endeavor that their example may not only not be tempting to us, but that it may be monitory. We should reckon such things are our examples, for this purpose, 1 Cor. 10, and were not only, heretofore,

[ 37 ]

recorded and written, but they are also, in our own days, permitted to fall out for our admonition. We that think we stand, should therefore take heed lest we fall. And must remember we are to stand by faith, and are not to be high minded, but fear. ’Tis a costly instruction that is given us in such instances. Consider the dolor and pangs that they may perhaps endure, who are our Monitors. If they do not cry to us to beware, their case dose. Reckon (as the Psalmist, Ps. 73.) It is good for you to draw near to God; they that are far from him shall perish. Labor to be sincere, living Christians. Let me tell you what I have often inculcated. A mere form of godliness will one time or other betray you. And that it is not being of this or that party, conjoined with a formal, lifeless Religion, that will secure you from being public scandals on earth, and accursed wretches in hell. Let everyone prove his own work, and make through work of it, so shall he have rejoicing in himself; and not in another, Gal. 6. (yea, though he may have much cause of mourning for

[ 38 ]

another): For every one must, at last, bear his own burden, and give an account of himself to God.

3. Seriously bless God for being kept from gross and scandalous enormities: Such words favor well, spoken with deep humility, and unfeigned sense of divine favor, not with Pharisaical ostentation and scorn, God I thank thee I am not as other men. If the poor man was so transported, and poured out his soul in tears of gratitude to God, upon the sight of a Toad, that he was not such a creature; how much more cause is there for it, upon the sight of a gross sinner! For I should think, Who made me different? Why was not I the example? And reduced to such a condition, before which I would prefer the greatest sinless misery in all the world? There is a threefold degree of mercy, in our preservation from more heinous and reproachful wickedness. We may owe it to nature that less inclines us to some sins, as gluttony, drunkenness, etc. to external succedaneous providence that keeps us out of the way of temptation. Or to victorious Grace,

[ 39 ]

able to prevail, both against corrupt inclinations of nature, and whatsoever temptations also. God is to be acknowledged in all. He is the Author of Nature, the Ruler in Providence, the Fountain of Grace. Under the first of these notions, he ought more to be eyed, and praised, than the most are aware of. I could tell you, if it were seasonable, of some (and no despicable) Heathen Philosophy, which speaks of such an eujfui?a, or goodness of natural temper (though the word has also another signification), that is said to carry in it, a sort of feminal probity and virtue: Which, when it shall be observed, how some others, have the seeds of grosser vitiosity, and of all imaginable calamities, more plentifully sown in their natures, there is no little reason to be thankful for. Though all are bad enough by nature, to be children of [wrath] and forever miserable, without [special] mercy; And thought again, none have so bad natures, as to be thereby excusable in wickedness (they should endeavor, and seek relief the more earnestly), yet some are less bad, and their case more remediable,

[ 40 ]

by ordinary means; and therefore the difference should be acknowledged with gratitude.

And surely there is no small mercy, in being kept out of the way of temptation, by the dispensation of a more favorable Providence, that orders, more advantageously, the circumstances of their conditions in the world, so as they are less exposed to occasions of sin, than others are. Which Providence I called, succedaneous, for distinctions sake; because even the difference of natural tempers, is owing to a former Providence. But now who can tell, what they should be, or do, in such circumstances as might have befallen them? ’Tis a singular favor, not to be exposed to a dangerous trial, whereof we know not the issue.

Nor yet should any satisfy themselves without that grace, which can stem the tide. Which they that possess, how should they adore the God of all grace?

4. Charity does not forbid, and the case itself requires, that when others do grossly, and scandalously sin, we should, at length, upon plain evidence, admit a conviction

[ 41 ]

of the matter of fact. For, otherwise, we cannot perform the other duty towards them, unto which, Charity does most expressly oblige: Nor discharge an higher duty, which another love requires, that ought to be superior to all other. No Charity can oblige me to be blind, partial, unjust, untrue to the interest of God and Religion. When we are told in the Text, it rejoices not in iniquity, ’tis added in the next breath, it rejoices in the truth: i.e. in equity, and righteousness dealing. We are not to carry alike to good men, and bad: And are therefore sometime to distinguish them, if there be a visible ground for it or to take notice, when they manifestly distinguish themselves; For it is necessary to what is next to ensue: viz. That

5. We are to decline their Society: i.e. when their heinous guilt appears, and while their repentance appears not. Scripture is so plain, and copious to this purpose, that it would suppose them very ignorant of the Bible, for whom it should be needful to quote Texts. We must avoid them for our own sake, that we Be not infected, nor be partakers in their sin,

[ 42 ]

and guilt. For theirs (and so Charity requires it), that they may be ashamed, which may be the means of their reduction and salvation: And (which is most considerable) for the honor of the Christian Religion, that it maybe vindicated, and rescued from reproach, as much as in us lies. It ought to be very grievous to us, when the reproach of our Religion cannot be rolled away, without being rolled upon this, or that man; if, especially, otherwise valuable. But what Reputation ought to be of that value with us, as his that bought us with his Blood? The great God is our Example, who refuses the fellowship of Apostate Persons, yea and Churches: Departs, and withdraws his affronted Glory. It is pure, and declines all taint. When high Indignities are offered, it takes just offense, and with a Majestic Shyness retires. None have been openly owned by the Lord of Glory, as that he will countenance them in wickedness. Though Coniah (he tells us, expressing a contempt by curtling his name) were the Signet on his right hand, yet would he pluck him thence.

[ 43 ]

Yea and our Savior directs, If our right-hand itself prove offensive, we must cast it from us [Errata. The text should read, we must cut it off, and cast it. . .], Mat. 5:30. And to the same purpose (Chap. 18 ) in the next words after he had said, Wo to the world because of offences; it must be that offences will come, but wo to him by whom the offence cometh. Wherefore if thy hand offend, etc. ver. 7, 8. It must be done as to an hand, a limb of our body, with great tenderness, Sympathy and sense of smart and pain; but it must be done. Dilectionem audio, non Communicactionem; I hear of Love, not Communion, faith an Ancient upon this occasion.

6. We must take heed of Despondency, by reason of the sins of others, or of being discouraged in the way of Godliness; much more of being diverted from it. Indeed the greatest Temptation which this case gives hereunto, is (to this purpose) very inconsiderable and

contemptible, i.e. that by reason of the *lasciviouswas of some, (as that word signifies, and is fittest to be read; referred to the Impurities of the Gnostics, as they came to be called) the way

[ 44 ]

of truth (i. e. Christianity itself) is evil spoken of [*ajselgeivai" 2 Pet. 2:2]. But this ought to be heard (in respect of the scoffers themselves with great pity, but) in respect of their design to put serious Christians out of their way, with disdain. And with as little regard, or commotion of mind, as would be occasioned (so one well expresses it) to a Traveler, intent upon his Journey, by the mowes [Perhaps by this word "moans" is meant.] and grimaces of Monkeys or Baboons.

Shall I be disquieted, grow weary, and forsake my way, because an unwary person stumbles, and falls in it, and one ten times worse , and more a fool than he, laughs at him for it? We must in such cases mourn indeed for both, but not faint And if we mourn, upon a true account, we shall early apprehend it, in its cause, very separable from fainting and despondency. It is a discomforting thing for any party to be stigmatized, and have an ill mark put upon them, from the defection of this or that person among them, that was, perhaps, what he seemed not, or was little thought to be. But if we be more concerned for the honor of the

[ 45 ]

the Christian name, than of any one party in the world; our mourning will not be principally, upon so private an account. All wise and good men, that understand the matter, will heartily concur with us, and count themselves obliged to do so. None that are such, or any man that has the least pretense to reason justice, or common sense, will ever allow themselves to turn the faults of this or that particular person (that are discountenanced as soon as they are known) to the reproach of a Party.

For others, that are apt to do so, men of debauched minds, and manners; With whom, not being of this, or that party, but Religion itself, is a reproach. I would advise all serious, and sober-minded Christians of whatsoever way, or persuasion) [Errata: insert a parenthesis after "Christians." (Christians of whatsoever. . .] if they be twitted with the wickedness of any that seemed to be such and were not, to tell the revilers, "They are more akin to you than to us, and were more of your party (howsoever they disguised themselves) than of any other we know of.

[ 46 ]

And if yet, after all this, any will give themselves the liberty to rejoice at the sins of other men, and make them the matter of their sport and divertissement, or take any the least pleasure in observing them, I have but these two things, in the general, to say to them;

For produce your cause, let us hear your strong Reasons.

I. Is it that such are like you, and as bad men as yourselves? But

1. What if they be not like you? Every one, perhaps, is not; at whose sins (real or supposed) you, at a venture, take liberty to rejoice; What if your guilt be real, theirs but imagined ? Sometimes through your too much haste, it may prove so; and then your jest is spoiled, and you are found to laugh only at your own shadow. At least, you cannot, many times so certainly know another’s guilt, as you may your own; and so run the hazard (which a wise man would not) of making yourselves the ridicule.

[ 47 ]

And supposing your guess, in any part, hit right; What if those others sin by Surprise, you by Design? They in an act, you in a course? They return, you persevere? They are ashamed, you glory? These are great differences, (if they are really to be found) in any such case. But

2. If they be not found, and those others be like you throughout, every whit as bad as yourselves, This is sure no great matter of glorying, That I am not the very worst thing in all the world! the vilest creature that ever God made! Should it be a solace to me also that there are Devils, who may perhaps be somewhat worse than they or I ?

Nor, though they fall in never so entirely with you in all points of wickedness, will that much mend your matter? Can their wit added to yours, prove there will be no Judgment-day ? Or that there is no God? Or, if that performance fail, can their power and yours, defend You against the Almighty? Though hand join hand,

[ 48 ]

the wicked will not go unpunished. Or again,

2. Suppose you are not of the debauched Crew; Is this your reason why you at least think you may indulge yourself some inward pleasure, that wickedness (you observe) breaks out among them who are of a distinct party from you, which you count may signify somewhat to the better reputation of our own ?

But are you then of a Party of which you are sure there are no ill men? There are too many faults among all Parties; but God knows it is fitter for us all to mend, than to recriminate.

Yea, but the Party we are of, profess not so much strictness. No? What Party should you be of, that professes less strictness? No? What more lax rule of Morals have you than other Christians? Do you not profess subjection to the known rules of the Bible concerning Christian and civil conversation? You do not sure profess Rebellion, and hostility against the Lord that bought you! Does not your Baptismal Covenant (which, you are supposed to avow) bind you to

[ 49 ]

to as much strictness as any other Christian? And can there be any other more sacred [Errata: Should be Sacred] bond?

But if in other things, than matters of civil conversation, such delinquent persons were of stricter profession (suppose it be in matters of Religion, and Worship), does that delinquency prove, that in those other things, you are in the right, and they are in the wrong? Does the wickedness of any person against the Rules of the common, as well as his own stricter profession, prove the profession he is of, to be false? Then, wherein the profession of Protestants, is stricter than of other Christians, the notorious sins of wicked Protestants, will conclude against the whole profession. And the wickedness of a Christian, because Christianity is a stricter profession than Paganism, will prove the Christian Religion to be false. Who doubts, but there may be found, of the Roman Communion, better man than some Protestants? And of Pagans, better men than some Christians? But then, they are better, only in respect of some things, wherein all Christians, or all men, do agree in their

[ 50 ]

sentiments; not in respect of the things wherein they differ. And the others are worse, in things that have no connection with the matter of difference. Enough is to be found to this purpose, in some of the Ancients, writing on the behalf of Christians, which we need not, in so plain a case.

Nor can it be thought, that men of any understanding, and sobriety, will make this any argument, one way, or other; Or think them at all justifiable, that glory in other men’s wickedness, upon this, or any other account.

For such therefore, as are of so ill a mind, and think, being of a different party, gives them license, they ought to know, they make themselves of the same party; and that upon a worse account, than any difference in the Rituals of Religion can amount to.

Upon the whole, your Reason then (allege what you will) is no Reason, and argues nothing but shortness of discourse, and want of reason; or that you would fain [gladly] say something to excuse an ill practice, when you have nothing to say. But I must add,

[ 51 ]

II. That you have much reason to the contrary, both upon the common account, and your own.

1. Upon the common account. That the Christian world should, while it is so barren of serious Christians, be so fertile, and productive of such Monsters! made up of the sacred Christian profession, conjoined with (even worse than) Paganish lives! And the more of sanctity any pretend to, the more deplorable is the case, when the wickedness breaks forth, that was concealed before, under the visor of that pretense? Is this no matter of lamentation to you? Or will yon, here, again say, your unrelatedness to their party, makes you unconcerned? If it does not justify your rejoicing, it will sure (you think) excuse your not mourning. Will it so indeed? Who made you of a distinct party? Are you not a Christian? Or are you not a Protestant? And what do you account that but Reformed primitive Christianity? And so the more it is reformed, the more perfectly it is itself. Who put it into your power to make distinguishing additions to the Christian Religion, by which to sever

[ 52 ]

yourselves from the body of other Christians in the world, so as not to be concerned in the affairs of the body? If this or that member says, I am not of the body, is it therefore not of the body? Is it not the Christian Name that is dishonored by the scandalous lives of them that bear that name? Whose Laws are they that are broken? the Laws of this or that party? or are they not the laws of Christ? Will you say you are unrelated to him too? or have no concern with Him? Can any Party be united within itself, by so sacred ties, as all true Christians are with the whole body of Christ ? I know no way you have to be unconcerned in such cases, as the matter of your humiliation (when they occur within your notice) but by renouncing your Christianity.

Nor, indeed, would that serve the turn. For what will you do with your humanity? Are you not still a man, if you would be no longer a Christian? And even that, methinks, should oblige us to bewail the depravedness, & dishonor, of the nature and order of human creatures! That they who were made

[ 53 ]

for the society of Angels, yea, and of the blessed God himself, should be found delighting, and wallowing in worse impurities, than those of the Dog or Swine.

The more strictness in morals they have (falsely) pretended to, the greater is your obligation, to lament their violating those sacred rules (which you also profess to be subject to) and not the less. Do I need to tell you, that even among Pagans, where a profession of greater strictness had once been entered into, and apostasy to gross immoralities has been the matter of very solemn lamentation. As in the School (or Church should I call it?) of Pythagoras, where when any that had obliged themselves to the observation of his virtuous precepts, did afterwards lapse into viscous course, a Funeral, and solemn mourning was held for them, as if they were dead [Jambl. De vit. Pyth.].

2. On your own. For when our Savior says, Wo to that man, by whom offence cometh, does he not also say, Wo to the world because of offences? And who would not fear, and lament his share in that Wo?

[ 54 ]

Are you proof against all hurt by another's sin? What if it encourages you to sin too? What if you harden in it? How many do some men’s sin dispose to Atheism? and to think there is nothing in Religion? And if you felt in yourselves an inclination to rejoice in them, that, itself, argues the infection has caught upon you; seized your spirits, and corrupted your vitals. So that you have cause to lament even your having rejoiced. To be afflicted, and mourn, and weep: to turn your laughter to mourning, and your joy to heaviness, Jam. 4.

One would think them indeed but half men, and scarce any Christians, that can allow themselves so inhuman, and unhallowed a pleasure, as rejoicing in it another’s sin! ’Tis very unworthy of a man to take pleasure in seeing his fellowman turning beast. There is little in it of the ingenuity that belongs to human nature, to delight in the harms of others; much less of the prudence, to make sport of a common mischief. And would a Christian rejoice in the disadvantages of his own cause? and in the dishonor and

[ 55 ]

reproach of the very name which he himself bears?

To conclude, One would think no more should be needful to repress in any this ill inclination, than to consider,

What to rejoice in sin! that despises the Creator, and has wrought such Tragedies in the Creation! that turned Angels out of Heaven! Man out of paradise! that has made the blessed God so much a stranger to our world, broken off the intercourse, in so great part, between Heaven and Earth; obstructed the pleasant commerce, which, had, otherwise, probably been between Angels and Men! So vilely debased the nature of man, and provoked the displeasure of his Maker against him! that once overwhelmed the world in a deluge of water, and will again ruin it by as destructive fire! To rejoice in so hateful a thing, is to do that mad part, to cast about firebrands, arrows, and death, and say, Am not I in sport?

And to do that which so highly offends

[ 56 ]

against Charity! so divine a thing! the offspring of God! the birth of Heaven, as it is here below, among us mortals; the beauty, and glory of it, as it is there above, in its natural seat. The eternal bond of living union, among the blessed spirits, that inhabit there and which would make our world, did it universally obtain in it, another Heaven.

Consider from whom, and from what Region that must proceed, which is so contrary to God and Heaven.

If any will yet, in despite of divine love itself, laugh on, at so foul, and frightful a thing as sin is, ’tis too likely to prove the Sardonian laughter; i.e. (as some explain that Proverb) of them that die laughing; Conclude there lives, and their laughter both together; and only cease to laugh, and to live in the same last breath.