







 
   
     
       
         Of charity in reference to other mens sins by John Howe ...
         Howe, John, 1630-1705.
      
       
         
           1681
        
      
       Approx. 73 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2005-10 (EEBO-TCP Phase 1).
         A44684
         Wing H3033
         ESTC R19382
         11760361
         ocm 11760361
         48670
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A44684)
         Transcribed from: (Early English Books Online ; image set 48670)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 535:14)
      
       
         
           
             Of charity in reference to other mens sins by John Howe ...
             Howe, John, 1630-1705.
          
           [14], 56 p.
           
             Printed for Tho. Parkhurst ...,
             London :
             1681.
          
           
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Charity -- Early works to 1800.
        
      
    
     
        2004-10 TCP
        Assigned for keying and markup
      
        2004-11 Apex CoVantage
        Keyed and coded from ProQuest page images
      
        2005-01 Emma (Leeson) Huber
        Sampled and proofread
      
        2005-01 Emma (Leeson) Huber
        Text and markup reviewed and edited
      
        2005-04 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
           OF
           CHARITY
           In
           reference
           to
           Other
           mens
           SINS
           .
           By
           
             JOHN
             HOWE
          
           ,
           Minister
           of
           Gods
           Word
           .
        
         
           LONDON
           :
           Printed
           for
           
             Tho.
             Parkhurst
          
           ,
           at
           the
           Bible
           and
           three
           Crowns
           in
           Cheapside
           ,
           near
           
             Mercers
             Chappel
          
           .
           1681.
           
        
         
      
       
         
         
           THE
           Preface
           .
        
         
           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
           ,
           tho'
           
             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
           it
           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
             :
          
        
         
           
             Humane
             wit
          
           is
           stretch't
           to
           
           the
           uttermost
           ;
           wherein
           that
           comes
           short
           ,
           the
           rest
           is
           endeavour'd
           to
           be
           supply'd
           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
           shews
           ,
           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
           it self
           ,
           and
           acts
           
             against
             it self
             ,
             divides
          
           what
           it
           should
           unite
           .
        
         
           But
           a
           
             genuine
             ,
             equally
             diffused
             Charity
          
           ,
           how
           would
           it
           melt
           down
           mens
           minds
           ,
           mollifie
           their
           rigors
           ,
           make
           high
           things
           low
           ,
           crooked
           straight
           ,
           and
           rough
           places
           plain
           ?
        
         
           It
           would
           certainly
           ,
           either
           disposemen
           to
           agree
           upon
           
             one
             way
             of
             common
             order
          
           ,
           or
           make
           them
           feel
           very
           little
           inconvenience
           ,
           or
           cause
           of
           offence
           in
           
             some
             variety
          
           .
        
         
         
           But
           
             without
             it
          
           ,
           how
           little
           would
           the
           most
           exquisite
           unexceptionable
           form
           (
           universally
           comply'd
           with
           ,
           in
           every
           punctilio
           )
           contribute
           to
           the
           Churches
           welfare
           ?
           No
           more
           to
           its
           quiet
           ,
           and
           repose
           ,
           than
           an
           elegant
           ,
           well
           shap'd
           garment
           ,
           to
           the
           ease
           ,
           and
           rest
           of
           a
           disjoynted
           ,
           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
           fondness
           ,
           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
           hath
           infer'd
           ,
           and
           doth
           threaten
           evils
           ,
           much
           to
           be
           deplor'd
           ,
           and
           deprecated
           .
           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
           peices
           a
           mans
           living
           body
           ,
           is
           worse
           than
           accidental
           renting
           his
           cloaths
        
         
           And
           indeed
           ,
           were
           
             our
             Ecclesiastical
             contests
          
           ,
           about
           matters
           that
           I
           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
           
             Saviour
             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
           judg
           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
           ,
           hath
           been
           long
           im
           puted
           ;
           and
           it
           were
           well
           ,
           if
           they
           had
           fewer
           sorts
           of
           imitators
           .
        
         
           Nor
           doth
           it
           savour
           more
           of
           uncharitableness
           in
           any
           ,
           to
           think
           of
           enclosing
           the
           
             truth
             ,
             and
             purity
          
           of
           Religion
           ,
           only
           ,
           within
           
           their
           own
           Precincts
           ,
           than
           it
           doth
           of
           pride
           and
           vanity
           ,
           to
           fancy
           they
           can
           exclude
           thence
           ,
           every
           thing
           of
           
             offensive
             impurity
          
           .
        
         
           We
           are
           never
           like
           to
           want
           occasions
           ,
           
             even
             in
             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
          
           .
        
         
           
             John
             Howe
             .
          
        
      
       
         
         
           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
           Prescience
           ,
           with
           an
           Appendix
           .
        
         
           6.
           
           A
           Sermon
           at
           Mrs.
           Baxters
           Funeral
           ,
           on
           2
           Cor.
           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.
           1.
           r.
           practise
           .
           p.
           43.
           l.
           3.
           insert
           after
           
             must
             ,
             cut
             it
             off
             ,
             and.
          
           p.
           45.
           l.
           19.
           after
           Christians
           ,
           add
           a
           Parenthesis
           .
           p.
           49.
           l.
           3.
           r.
           Sacred
           .
        
      
    
     
       
         
         
           Of
           Charity
           in
           respect
           of
           other
           mens
           sins
           .
        
         
           
             1
             Cor.
             XIII
             .
             6.
             
          
           
             —
             Rejoiceth
             not
             in
             iniquity
             .
          
        
         
           THE
           Subject
           spoken
           of
           ,
           must
           be
           suppli'd
           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
             it self
          
           a
           thing
           of
           so
           great
           excellency
           ,
           To
           shew
           its
           true
           nature
           ,
           is
           to
           praise
           it
           .
           What
           soever
           is
           its
           
             real
             property
          
           ,
           is
           ,
           also
           ,
           
             its
             commendation
          
           .
        
         
         
           Our
           business
           here
           must
           be
           ,
        
         
           1.
           
           Briefly
           to
           explain
           and
           give
           some
           general
           account
           of
           both
           these
           ,
           
             viz.
             Charity
          
           ,
           and
           this
           its
           negative
           Character
           ,
           
             That
             it
             rejoyces
             not
             in
             iniquity
             .
          
        
         
           2.
           
           To
           demonstrate
           the
           One
           of
           the
           Other
           ;
           Or
           (
           which
           is
           all
           one
           )
           to
           shew
           the
           inconsistency
           between
           
             that
             divine
             principle
          
           ,
           and
           
             this
             horrid
             practice
          
           .
        
         
           Upon
           which
           the
           Use
           of
           this
           piece
           of
           Christian
           Doctrine
           will
           ensue
           .
        
         
           1.
           
           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
           ,
           
             Rejoycing
             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
           summ'd
           up
           by
           
             our
             Saviour
          
           in
           Love.
           That
           of
           the
           former
           in
           that
           
             first
             and
             great
             commandment
             ,
             Thou
             shalt
          
           
           
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             heart
             ,
          
           &c.
           
           Matt.
           22.
           
           That
           of
           the
           latter
           is
           this
           other
           
             which
             is
             like
          
           unto
           it
           ,
           
             Thou
             shalt
             love
             thy
             neighbour
             as
             thy self
             .
          
           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
           shew
           that
           it
           is
           the
           
             love
             of
             our
             neighbour
          
           which
           is
           meant
           .
        
         
           But
           tho'
           it
           be
           
             so
             far
             humane
          
           ,
           it
           is
           however
           upon
           other
           accounts
           a
           real
           part
           of
           
             divine
             love
          
           ;
           which
           we
           see
           1
           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
           call'd
           the
           kindness
           he
           intended
           the
           Relicts
           of
           Sauls
           Family
           ,
           
             the
             kindness
             of
             God
          
           ,
           2
           Sam.
           9.
           3.
           
        
         
           This
           part
           of
           love
           is
           divine
           both
           in
           respect
           of
           its
           original
           ,
           and
           of
           somewhat
           considerable
           in
           its
           object
           .
        
         
           1.
           
           
             In
             respect
             of
             its
             original
          
           .
           'T
           is
           a
           part
           of
           the
           
             (
             communicated
             )
             divine
             nature
          
           ,
           from
           whence
           they
           that
           partake
           of
           it
           ,
           are
           
           said
           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
             as
             received
             him
          
           ,
           (
           viz.
           Christ
           )
           
             to
             them
             he
             gave
             power
             to
             be
             call'd
             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
           Epist.
           chap.
           5.
           1.
           
           
             Whosoever
             believeth
             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
             loveth
             him
             that
             begat
             ,
             loveth
             him
             also
             that
             is
             begotten
             of
             him
             .
          
        
         
           And
           hereupon
           also
           from
           the
           in-being
           and
           exercise
           of
           
             this
             love
          
           ,
           (
           tho'
           towards
           an
           object
           that
           seems
           very
           heterogeneous
           and
           of
           much
           another
           kind
           )
           we
           come
           to
           bear
           the
           name
           of
           
             Gods
             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
             other
             men
          
           ,
           tho'
           it
           oblige
           to
           love
           some
           above
           others
           
             upon
             a
             special
             reason
          
           ,
           yet
           in
           its
           utmost
           latitude
           ,
           comprehends
           all
           mankind
           under
           the
           name
           of
           neighbour
           or
           brother
           ,
           as
           the
           particular
           precepts
           contained
           in
           it
           do
           sufficiently
           shew
           .
           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
           
             Gods
             children
          
           ,
           must
           be
           of
           
             divine
             original
          
           ;
           for
           it
           is
           not
           spoken
           of
           them
           casually
           ,
           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
           Joh.
           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
           shews
           it
           is
           not
           
             universilly
             all
             love
          
           ,
           unto
           which
           this
           dignity
           belongs
           .
           Some
           more
           noble-minded
           Pagans
           that
           were
           wont
           to
           ascribe
           divinity
           unto
           love
           ,
           have
           also
           carefully
           distinguished
           ,
           and
           told
           
           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
           
             to
             give
             the
             same
             name
             to
             God
             and
             a
             Disease
             .
          
           The
           corruption
           and
           degeneracy
           
           
             of
             love
          
           ,
           is
           indeed
           less
           than
           humane
           ;
           but
           the
           
             first
             being
          
           ,
           and
           
             restored
             rectitude
          
           of
           it
           ,
           is
           of
           an
           original
           no
           less
           than
           divine
           .
        
         
           2.
           
           And
           even
           this
           love
           ,
           tho'
           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
             why
             we
             love
             .
             God
             is
          
           the
           
             Primum
             amabile
          
           ,
           the
           
             first
             Goodness
          
           as
           well
           as
           the
           
             first
             Being
          
           .
           As
           therefore
           there
           is
           
             no
             being
          
           ,
           so
           nor
           is
           there
           any
           
             goodness
             ,
             amability
          
           ,
           or
           loveliness
           ,
           which
           is
           not
           derived
           from
           him
           .
           We
           love
           any
           thing
           more
           
             truly
             and
             purely
          
           ,
           the
           more
           explicitely
           we
           acknowledg
           and
           love
           God
           in
           it
           .
           Upon
           the
           view
           of
           those
           stroaks
           and
           lineaments
           of
           the
           
             divine
             pulchritude
          
           ,
           and
           the
           characters
           of
           his
           Glory
           ,
           which
           are
           discernable
           in
           all
           his
           creatures
           ,
           our
           love
           should
           
           be
           someway
           commensurate
           with
           the
           Creation
           ,
           and
           comprehend
           the
           Universe
           in
           its
           large
           and
           complacential
           embraces
           .
        
         
           Tho'
           as
           any
           thing
           is
           of
           
             higher
             excellency
          
           ,
           and
           hath
           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
             explicitely
          
           ,
           in
           an
           
             higher
             degree
          
           ,
           or
           
             with
             more
             frequency
          
           .
           As
           man
           therefore
           hath
           more
           in
           him
           of
           divine
           resemblance
           ,
           of
           Gods
           
             natural
             likeness
             and
             image
             ;
             good
             m●n
          
           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
           concern'd
           ,
           with
           a
           more
           
             definite
             love
          
           ,
           and
           which
           is
           required
           to
           be
           
             more
             frequent
             in
             its
             exercise
          
           .
           But
           all
           from
           the
           attractive
           of
           
             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
           
           in
           its
           own
           kind
           ,
           as
           we
           love
           God
           in
           every
           thing
           ,
           and
           every
           thing
           upon
           his
           account
           ,
           and
           for
           his
           sake
           .
        
         
           The
           nature
           and
           spirit
           of
           man
           is
           ,
           by
           the
           apostacy
           ,
           become
           disaffected
           and
           strange
           to
           God
           ,
           alienated
           from
           the
           divine
           life
           ,
           addicted
           to
           a
           
             particular
             limited
             good
          
           ,
           to
           the
           creature
           
             for
             it self
          
           ,
           apart
           from
           God
           ;
           whereupon
           the
           things
           men
           love
           ,
           are
           their
           idols
           ,
           and
           their
           love
           idolatry
           .
           But
           where
           ,
           by
           regeneration
           ,
           a
           due
           propension
           towards
           God
           is
           restored
           ,
           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
           every
           where
           .
           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
           of
           
             in
             this
          
           ,
           which
           is
           the
           vital
           bond
           of
           holy
           living
           union
           in
           the
           
             Christian
             Church
          
           ,
           
           
             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
           ,
           rectifi'd
           ,
           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
           hath
           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
             rejoyces
             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
           Elogies
           of
           Charity
           ,
           do
           imply
           reprehensions
           ,
           and
           tacitely
           insinuate
           too
           great
           a
           proneness
           to
           this
           worst
           sort
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           rejoycing
           
           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
           saith
           not
           in
           vain
           ,
           
             the
             spirit
             which
             is
             in
             us
             lusteth
             to
             envy
             .
          
           With
           which
           ,
           what
           affinity
           this
           disposition
           hath
           ,
           we
           shall
           have
           occasion
           to
           note
           anon
           .
        
         
           Rejoycing
           in
           iniquity
           ,
           may
           be
           taken
           (
           if
           we
           abstract
           from
           limiting
           circumstances
           )
           two
           ways
           .
        
         
           
             Either
             in
             reference
             to
             our
             own
             sins
             :
          
           
             Or
             to
             other
             mens
             .
          
        
         
           
             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
           ,
           &c.
           
        
         
           
             Other
             mens
          
           ;
           when
           't
           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
           ,
           doth
           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
          
           ,
           &c.
           saith
           Cajetan
           upon
           this
           place
           .
           'T
           is
           without
           doubt
           ,
           unapt
           to
           rejoyce
           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
           
             
               From
               
                 an
                 affection
                 to
                 their
                 sins
              
               .
            
             
               From
               
                 an
                 undue
                 self
                 love
              
               :
               Or
               ,
            
             
               From
               
                 an
                 excessive
                 dis-affection
                 to
                 the
                 persons
                 offending
                 .
              
            
          
        
         
           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
           justifie
           themselves
           by
           the
           
             example
             of
             others
          
           ,
           against
           their
           common
           
           
             rule
             .
             Others
             take
             their
             liberty
             ,
             and
             why
             may
             not
             I
             ?
          
           And
           so
           they
           go
           (
           as
           Seneca
           says
           sheep
           do
           )
           ,
           
             non
             quà
             eundum
             est
             ,
             sed
             quà
             itur
             ,
          
           the
           way
           which
           is
           trodden
           ,
           not
           which
           ought
           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
           colour
           of
           arrogating
           more
           plausibly
           to
           himself
           )
           
             that
             I
             am
             not
             as
             other
             men
             ,
             extortioners
             ,
             unjust
             ,
             adulterers
             ,
          
           &c.
           Luke
           18.
           11.
           whereby
           the
           hypocrite
           ,
           while
           he
           would
           extol
           ,
           doth
           but
           the
           more
           notoriously
           stigmatize
           himself
           .
        
         
           3.
           
           From
           a
           dis-affection
           they
           bare
           to
           the
           offenders
           ;
           whence
           they
           are
           glad
           of
           an
           advantage
           against
           them
           :
           That
           they
           
           have
           occasion
           to
           
             glory
             in
             their
             flesh
          
           ,
           and
           insult
           over
           their
           weakness
           .
        
         
           It
           must
           be
           
             that
             rejoycing
             in
             other
             mens
             sins
             ,
          
           which
           is
           most
           contrary
           to
           Charity
           ,
           that
           is
           here
           more
           especially
           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
             s●ippeth
             ,
             magnify
             our selves
             against
             him
             .
          
        
         
           Now
           rejoycing
           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
           insultation
           ,
           into
           derision
           ,
           scoffs
           ,
           and
           sarcasms
           .
        
         
           II.
           And
           how
           inconsistent
           this
           is
           with
           the
           Charity
           which
           our
           Apostle
           so
           highly
           magnifies
           ,
           it
           is
           now
           our
           next
           business
           to
           shew
           .
           And
           it
           will
           appear
           ,
           by
           comparing
           this
           
             rejoycing
             in
             other
             mens
             sins
          
           .
        
         
           
             
             1.
             
             
               With
               Charity
               it self
            
             .
          
           
             2.
             
             
               With
               what
               it
               is
               ,
               ever
               ,
               in
               most
               certain
               connexion
               with
               .
            
          
        
         
           1.
           
           With
           Charity
           it self
           ;
           and
           so
           we
           shall
           consider
           it
           ,
        
         
           1.
           
           
             In
             its
             own
             nature
          
           ,
           abstractly
           and
           absolutely
           .
        
         
           2.
           
           
             In
             relation
          
           to
           its
           Original
           ,
           and
           
             exemplary
             Cause
          
           .
           And
           shall
           compare
           this
           rejoycing
           in
           the
           sins
           of
           other
           men
           ,
           with
           it
           both
           ways
           .
        
         
           1.
           
           Consider
           
             Charity
             in
             its
             own
             nature
          
           :
           And
           so
           it
           is
           
             the
             loving
             one
             another
             as
             my self
             ,
          
           so
           as
           to
           desire
           his
           welfare
           and
           felicity
           as
           my
           own
           :
           Where
           we
           must
           note
           ,
           that
           
             love
             to
             our selves
          
           ,
           is
           the
           measure
           of
           the
           
             love
             we
             owe
             to
             others
          
           .
           But
           yet
           are
           also
           to
           consider
           ,
           that
           this
           
             measure
             it self
          
           ,
           is
           to
           be
           measured
           :
           For
           we
           are
           not
           to
           measure
           our
           love
           to
           others
           ,
           by
           the
           love
           we
           bear
           to
           our selves
           ,
           otherwise
           ,
           than
           as
           that
           also
           agrees
           with
           our
           
             superior
             rule
          
           ;
           which
           obliges
           us
           so
           to
           love
           our selves
           ,
           as
           to
           design
           ,
           and
           seek
           our
           own
           
             true
             felicity
          
           ,
           and
           
             best
             good
          
           :
           To
           
             lay
             hold
             on
             eternal
             life
          
           ,
           to
           
             work
             out
             our
             own
             salvation
          
           .
        
         
         
           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
           hath
           learn't
           to
           be
           prodigal
           of
           what
           he
           is
           Master
           of
           himself
           :
           and
           might
           make
           himself
           Master
           of
           another
           mans
           life
           ,
           whensoever
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           so
           much
           our
           own
           ,
           that
           we
           may
           do
           what
           we
           will
           with
           our selves
           .
           We
           are
           accountable
           to
           him
           that
           made
           us
           ,
           for
           our
           usage
           of
           our selves
           :
           And
           
             in
             making
             our selves
             miserable
          
           ,
           make
           our selves
           
             deeply
             guilty
             also
          
           .
           We
           were
           made
           with
           a
           possibility
           of
           being
           happy
           .
           He
           that
           made
           us
           with
           souls
           capable
           of
           a
           blessed
           state
           ,
           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
           rob'd
           of
           a
           subject
           ,
           the
           other
           of
           a
           member
           that
           might
           be
           useful
           :
           wherein
           both
           
           had
           a
           right
           .
           No
           man
           is
           made
           for
           himself
           .
           And
           therefore
           the
           fact
           is
           animadverted
           on
           ,
           and
           punisht
           as
           far
           as
           is
           possible
           in
           what
           remains
           of
           the
           offendor
           ,
           
             in
             his
             posterity
          
           ,
           from
           whom
           his
           goods
           are
           confiscate
           ;
           
             in
             his
             name
          
           ,
           which
           bears
           a
           mark
           of
           infamy
           ,
           and
           is
           made
           a
           publick
           reproach
           .
           How
           unspeakably
           greater
           is
           the
           wrong
           done
           to
           the
           common
           Ruler
           of
           the
           whole
           world
           ,
           when
           a
           soul
           destroys
           it self
           !
           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
           factiously
           withdraws
           himself
           ,
           and
           who
           (
           tho'
           that
           loss
           be
           recompenc't
           to
           them
           by
           their
           satisfaction
           in
           the
           just
           vengeance
           which
           the
           offended
           God
           takes
           upon
           the
           disloyal
           apostate
           Wretch
           )
           were
           to
           have
           pleas'd
           and
           solac't
           themselves
           in
           
             his
             joint
             felicity
          
           with
           
             their
             own
          
           .
           So
           that
           he
           hath
           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
           .
           
           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
           satisfie
           our selves
           for
           ever
           in
           his
           fulness
           :
           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
           anothers
           as
           his
           own
           .
        
         
           But
           now
           consider
           ,
           what
           we
           are
           to
           compare
           herewith
           .
           
             Rejoycing
             in
             the
             sins
             of
             other
             men
             ,
          
           how
           contrary
           is
           it
           to
           the
           most
           inward
           nature
           !
           to
           the
           pure
           Essence
           !
           how
           directly
           doth
           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
           
           soul
           within
           it self
           ,
           vitiates
           its
           powers
           ,
           deforms
           its
           beauty
           ,
           extinguisheth
           its
           light
           ,
           corrupts
           its
           purity
           ,
           darkens
           its
           glory
           ,
           disturbs
           its
           tranquillity
           ,
           and
           peace
           ,
           violates
           its
           harmonious
           joyful
           state
           ,
           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
           rejoyce
           in
           another
           man's
           sin
           ?
           Think
           what
           it
           is
           ,
           and
           how
           impossible
           it
           is
           to
           be
           where
           the
           love
           of
           God
           hath
           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
           it self
           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
           directest
           opposition
           to
           it
           .
           Let
           Charity
           be
           the
           
             loving
             of
             another
             as
             I
             ought
             to
             do
             my self
          
           ;
           its
           opposite
           must
           be
           ,
           
             the
             hating
             of
             another
             ,
             as
             I
             should
             not
             ,
             and
             cannot
             sustain
             to
             do
             my self
             .
          
           As
           loving
           
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           not
           only
           the
           Spirit
           of
           God
           in
           the
           holy
           Scriptures
           ,
           but
           the
           very
           Philosophy
           of
           Pagans
           doth
           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
           pos●●ed
           .
           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
           rejoyce
           in
           it
           .
        
         
         
           Both
           are
           rooted
           in
           hatred
           ,
           the
           directest
           violation
           of
           the
           
             Royal
             law
          
           of
           
             loving
             my
             neighbour
             as
             my self
          
           ,
           Jam.
           2.
           8.
           
        
         
           And
           it
           is
           that
           sort
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           hath
           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
           befal
           .
        
         
           2.
           
           Consider
           Charity
           in
           relation
           to
           its
           Original
           ,
           and
           Exemplar
           .
           And
           so
           it
           is
           immediately
           
             from
             God
          
           ,
           and
           
             his
             very
             image
             .
             God
             is
             love
             ,
             and
             he
             that
             dwelleth
             in
             love
             ,
             dwelleth
             in
             God
             ,
             and
             God
             in
             him
             ,
          
           1
           Joh.
           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
           all
           ,
           an
           impure
           polluted
           passion
           :
           But
           a
           most
           calm
           ,
           wise
           ,
           
           majestick
           ,
           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
           propensions
           towards
           his
           Creatures
           ,
           he
           still
           conjoyns
           declarations
           of
           his
           hatred
           of
           sin
           ,
           upon
           all
           occasions
           .
           That
           he
           is
           not
           a
           God
           that
           
             takes
             pleasure
             in
             wickedness
             ,
             nor
             can
             evil
             dwell
             with
             him
             .
          
           That
           
             sin
             is
             the
             abominable
             thing
             which
             his
             soul
             loaths
             .
             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
           
             rejoyce
             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
             doth
             it
             derive
          
           ?
           Whom
           doth
           
             it
             resemble
          
           ?
           We
           read
           but
           of
           Two
           
             general
             fathers
          
           ,
           whose
           children
           are
           specified
           ,
           and
           distinguished
           ,
           even
           by
           this
           very
           thing
           ,
           or
           its
           contrary
           ,
           in
           a
           forementioned
           Text
           ,
           1
           Joh.
           3.
           10.
           where
           when
           
           
             both
             the
             fathers
          
           ,
           and
           
             their
             children
          
           ,
           are
           set
           in
           opposition
           to
           one
           another
           ,
           this
           ,
           of
           not
           loving
           ones
           brother
           ,
           is
           given
           at
           once
           ,
           both
           as
           the
           
             separating
             note
          
           of
           them
           who
           are
           not
           of
           Gods
           family
           ,
           and
           off-spring
           ,
           
             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
           acknowledg
           themselves
           spawn'd
           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
           Saviour
           ,
           Joh.
           8.
           44.
           
           
             Ye
             are
             of
             your
             father
             the
             Devil
             —
             he
             was
             a
             murderer
             from
             the
             beginning
             —
          
           as
           every
           one
           is
           said
           to
           be
           
             that
             hateth
             his
             brother
          
           ,
           1
           Joh.
           2.
           15.
           
           If
           therefore
           we
           can
           reconcile
           God
           and
           the
           Devil
           together
           ,
           Heaven
           and
           Hell
           ,
           we
           may
           also
           Charity
           ,
           and
           rejoycing
           at
           other
           mens
           sins
           .
        
         
           2.
           
           The
           inconsistency
           of
           these
           Two
           will
           further
           appear
           ,
           by
           comparing
           this
           monstrous
           dis-affection
           of
           mind
           ,
           with
           the
           
             Inseparable
             concomitants
          
           of
           Charity
           ,
           or
           such
           
           things
           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
           acknowledg
           to
           be
           so
           connected
           .
        
         
           Viz.
           
           
             
               Wisdom
               ,
               and
               Prudence
               .
            
             
               Piety
               ,
               and
               sincere
               devotedness
               to
               God
               ,
               and
               the
               Redeemer
               .
            
             
               Purity
               .
            
             
               Humility
               .
            
          
        
         
           Moralists
           generally
           acknowledg
           a
           concatenation
           of
           the
           Vertues
           :
           Those
           that
           are
           
             truly
             Christian
          
           are
           not
           the
           less
           connected
           ,
           but
           the
           more
           strongly
           and
           surely
           .
        
         
           Which
           connexion
           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
           
           nearly
           ally'd
           to
           Charity
           ,
           that
           it
           is
           mentioned
           by
           the
           same
           name
           ,
           Jam.
           3.
           17.
           
           
             The
             wisdom
             that
             is
             from
             above
             ,
             is
             first
             pure
             ,
             then
             peaccable
             ,
             gentle
             ,
          
           &c.
           
           The
           foregoing
           words
           ,
           (
           v.
           16.
           )
           shew
           Love
           is
           meant
           .
           
             These
             words
          
           represent
           the
           
             heavenly
             descent
          
           ,
           and
           the
           
             true
             nature
          
           of
           it
           ,
           both
           together
           .
           That
           it
           is
           called
           Wisdom
           ,
           shews
           
             its
             affinity
          
           with
           it
           ,
           and
           that
           it
           partakes
           of
           its
           nature
           ;
           dwells
           in
           a
           calm
           sedate
           mind
           ,
           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
           
             strise
             ,
             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
           ,
           vers
           .
           15.
           not
           to
           be
           
             from
             above
          
           ,
           but
           
             earthly
             ,
             sensual
             ,
             devilish
          
           ;
           And
           to
           have
           the
           
             contrary
             effects
          
           ;
           where
           envying
           and
           strise
           is
           ,
           there
           is
           confusion
           (
           Tumult
           the
           word
           signifies
           ,
           or
           
           
           disorder
           ,
           unquietness
           ,
           disagreement
           of
           a
           man
           with
           himself
           ,
           as
           if
           his
           soul
           were
           pluckt
           asunder
           ,
           torn
           from
           it self
           )
           
             and
             every
             evil
             work
          
           ,
           vers
           .
           16.
           
        
         
           There
           can
           be
           no
           charity
           towards
           another
           (
           as
           hath
           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
           rejoyce
           in
           what
           is
           prejudicial
           to
           it
           ,
           is
           contrary
           to
           prudence
           and
           charity
           both
           at
           once
           .
           
             Put
             on
          
           ,
           saith
           
           the
           Apostle
           
             (
             as
             the
             elect
             of
             God
             ,
             holy
             and
             beloved
             )
             bowels
             of
             mercies
             ,
             kindness
             ,
             bumbleness
             of
             mind
             ,
             meekness
             ,
             long-suffering
             ,
             forbearing
             one
             another
             ,
             and
             forgiving
             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
           wise
           ,
           or
           is
           he
           not
           a
           mad
           man
           ,
           that
           rejoyces
           he
           hath
           an
           unsound
           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
           Neighbourhood
           ,
           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
             ,
          
           &c.
           
           1
           Joh.
           5.
           2.
           
           For
           the
           true
           reason
           of
           our
           love
           to
           the
           one
           ,
           is
           fetcht
           from
           the
           other
           ,
           
           as
           hath
           been
           shewn
           .
           And
           how
           absurd
           were
           it
           to
           pretend
           love
           to
           a
           Christian
           upon
           Christs
           account
           ,
           and
           for
           his
           sake
           ,
           while
           there
           is
           no
           love
           to
           Christ
           himself
           ?
           But
           can
           it
           consist
           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
           rejoyce
           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
           Souldiers
           ?
           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
           foiled
           ,
           who
           profess
           to
           fight
           under
           the
           same
           Banner
           ?
           What
           would
           be
           thought
           of
           him
           ,
           who
           ,
           in
           battel
           ,
           rejoyceth
           
           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
           purify'd
           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
           ●aught
           ,
           there
           is
           no
           such
           thing
           ,
           as
           true
           friendly
           love
           ,
           but
           among
           good
           men
           .
           But
           how
           consists
           it
           with
           such
           purity
           ,
           to
           take
           pleasure
           in
           other
           mens
           impurities
           ,
           or
           make
           their
           sin
           the
           matter
           of
           jest
           ,
           and
           raillery
           ?
        
         
           4.
           
           A
           further
           inseparable
           concomitant
           of
           Charity
           ,
           is
           deep
           humility
           .
           We
           find
           them
           joyn'd
           ,
           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
           
           of
           Charity
           ,
           
             that
             it
             vaunteth
             not
             it self
             ,
             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
           hainous
           wickednesses
           ,
           we
           shall
           so
           entirely
           ascribe
           it
           to
           Divine
           preserving
           mercy
           ,
           as
           to
           be
           in
           little
           disposition
           to
           rejoyce
           that
           others
           are
           .
        
         
           USE
           .
           We
           may
           then
           ,
           upon
           the
           whole
           ,
           learn
           hence
           ,
           how
           we
           are
           to
           demean
           our selves
           in
           reference
           to
           the
           sins
           of
           other
           men
           .
        
         
           So
           ,
           no
           doubt
           ,
           as
           
             Charity
             doth
             command
             ,
             and
             require
             .
          
        
         
           At
           least
           ,
           
             so
             as
             it
             doth
             allow
             ,
             or
             not
             forbid
             .
          
        
         
           We
           are
           manifestly
           concern'd
           ,
           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
           behaviour
           upon
           such
           occasions
           :
           viz.
           the
           actual
           sins
           of
           others
           ,
           or
           their
           more
           observable
           inclinations
           thereto
           .
        
         
         
           1.
           
           We
           should
           faithfully
           practice
           ,
           as
           to
           this
           case
           ,
           such
           things
           as
           Charity
           ,
           and
           the
           
             very
             law
             of
             love
          
           doth
           expresly
           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
             rejoyce
          
           in
           ,
           upon
           the
           account
           of
           Charity
           ;
           we
           are
           ,
           upon
           the
           same
           account
           ,
           much
           less
           
             to
             procure
          
           .
           Especially
           take
           heed
           of
           contributing
           to
           other
           mens
           sins
           ,
           
             by
             the
             example
             of
             your
             own
             .
             The
             power
             whereof
             ,
          
           though
           it
           be
           silent
           and
           insensible
           ,
           is
           most
           efficacious
           in
           all
           mens
           Experiencc
           .
           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
             mens
             practice
             .
             A
             downright
             Exhortation
          
           to
           it
           ,
           would
           startle
           him
           .
           But
           the
           conversation
           of
           such
           as
           familiarly
           practise
           it
           ,
           gently
           insinuates
           ,
           and
           by
           flower
           degrees
           alters
           the
           Habit
           of
           his
           Mind
           ;
           secretly
           conveys
           and
           Infection
           like
           
           
             a
             Pestilential
             Disease
          
           ;
           so
           that
           the
           man
           is
           mortally
           seized
           before
           he
           feels
           ,
           and
           when
           he
           suspects
           no
           danger
           .
        
         
           Most
           of
           all
           ,
           let
           them
           take
           heed
           of
           mischieving
           others
           by
           their
           Sins
           ,
           who
           are
           men
           of
           
             more
             knowledg
          
           ,
           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
           hardned
           in
           wickedness
           ,
           and
           
             never
             repent
          
           ?
        
         
           Yea
           ,
           If
           thy
           greater
           knowledg
           should
           prompt
           thee
           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
             thou
             not
             charitably
             .
             Through
             thy
             Knowledg
             shall
             a
          
           
           
             weak
             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
             sitting
             in
             a
             Tavern
          
           ,
           to
           Drunkenness
           ,
           or
           other
           consequent
           debaucheries
           .
        
         
           But
           if
           the
           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
           honour
           of
           the
           Christian
           name
           .
           How
           many
           may
           be
           tempted
           to
           infidelity
           and
           atheism
           by
           one
           such
           instance
           !
           And
           whereas
           
             those
             scandaliz'd
             persons
          
           do
           often
           afterwards
           ,
           incur
           
             this
             fearful
             guilt
          
           of
           
             rejoycing
             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
           labour
           ,
           as
           
           much
           as
           is
           possible
           ,
           to
           prevent
           the
           sin
           of
           others
           .
           What
           in
           this
           kind
           ,
           we
           are
           not
           to
           
             rejoyce
             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
             ,
             rejoyceth
             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
             believeth
             all
             things
             ,
             hopeth
             all
             things
             :
             i.
             e.
          
           briefly
           ,
           it
           is
           unapt
           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
           thing●
           at
           random
           ,
           to
           the
           prejudice
           of
           others
           .
           That
           character
           of
           an
           
             inhabitant
             in
             the
             holy
             hill
          
           ,
           must
           not
           be
           forgotten
           ,
           
             that
             taketh
             not
             up
             a
             reproach
             against
             his
             neighbour
             .
          
        
         
           5.
           
           If
           the
           matter
           
             particularly
             concern
          
           
           our selves
           ,
           and
           circumstances
           comply
           ,
           we
           must
           have
           recourse
           first
           to
           the
           supposed
           offendor
           himself
           ,
           and
           (
           as
           our
           Saviour
           directs
           )
           
             tell
             him
             his
             fault
             between
             him
             and
             thee
             alone
             ,
          
           Mat.
           18.
           15.
           
        
         
           6.
           
           We
           ought
           to
           compassionate
           his
           case
           .
           
             Not
             rejoycing
             in
             iniquity
          
           ,
           may
           have
           in
           it
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           More
           may
           be
           meant
           ;
           we
           are
           sure
           more
           is
           elsewhere
           enjoined
           ,
           
             solemn
             mourning
          
           ,
           and
           the
           omission
           severely
           blamed
           .
           
             Ye
             are
             pussed
             up
          
           ,
           1
           Cor.
           5.
           2.
           
           (
           not
           perhaps
           so
           much
           with
           pride
           ,
           as
           vanity
           ,
           and
           lightness
           of
           spirit
           ,
           as
           a
           bladder
           swoln
           with
           air
           ,
           which
           is
           the
           significancy
           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
             anothers
             burdens
             ,
             and
             so
             fulfil
             the
             law
             of
             Christ.
          
           Gal.
           6.
           2.
           
        
         
           7.
           
           We
           should
           ,
           as
           our
           capacity
           and
           circumstances
           invite
           or
           allow
           (
           at
           least
           by
           our
           prayers
           )
           endeavour
           his
           recovery
           .
           And
           therein
           use
           all
           the
           gentleness
           which
           the
           case
           admits
           ,
           and
           which
           is
           suitable
           to
           a
           due
           sense
           of
           common
           humane
           frailty
           .
           Take
           the
           instruction
           in
           the
           Apostles
           
           own
           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
             thy self
             ,
             lest
             thou
             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
           sensless
           a
           pretence
           ,
           
             i.
             e.
          
           Because
           some
           ,
           that
           have
           ,
           under
           a
           shew
           of
           piety
           ,
           hidden
           the
           impurities
           of
           a
           secretly
           vicious
           life
           ;
           Others
           that
           are
           openly
           profane
           ,
           and
           lead
           notoriously
           lewd
           and
           flagitious
           lives
           (
           who
           tho'
           bad
           enough
           ,
           are
           so
           far
           the
           honester
           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
           spectres
           have
           appeared
           in
           humane
           
           shape
           ,
           one
           should
           conclude
           there
           is
           ,
           therfore
           ,
           no
           such
           creature
           on
           earth
           ,
           as
           
             a
             very
             man.
          
           
        
         
           2.
           
           But
           there
           are
           also
           
             other
             things
          
           that
           ought
           to
           come
           into
           practice
           ,
           in
           the
           case
           of
           other
           mens
           sinning
           ,
           very
           
             suitable
             to
             the
             case
          
           ,
           and
           not
           
             unsuitable
             to
             charity
          
           .
           Which
           ,
           tho'
           they
           proceed
           more
           directly
           ,
           rather
           ,
           from
           
             some
             other
             principle
          
           ,
           yet
           are
           not
           inconsistent
           
             with
             this
          
           (
           As
           the
           graces
           of
           Gods
           Spirit
           ,
           and
           the
           duties
           of
           Christians
           never
           interfere
           ,
           so
           as
           to
           obstruct
           or
           hinder
           one
           another
           )
           .
           Things
           which
           ,
           tho'
           Charity
           do
           not
           expresly
           command
           ,
           yet
           are
           otherwise
           commanded
           ,
           and
           which
           Charity
           doth
           not
           forbid
           .
           As
           ,
        
         
           1.
           
           That
           we
           labour
           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
           endeavour
           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
           ,
           
           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
             .
          
           'T
           is
           a
           costly
           instruction
           that
           is
           given
           us
           in
           such
           instances
           .
           Consider
           the
           dolour
           and
           pangs
           that
           they
           may
           perhaps
           endure
           ,
           who
           are
           our
           Monitors
           .
           If
           they
           do
           not
           cry
           to
           us
           to
           beware
           ,
           their
           case
           doth
           .
           Reckon
           (
           as
           the
           Psalmist
           ,
           Ps.
           73.
           )
           
             It
             is
             good
             for
             you
             to
             draw
             near
             to
             God
             ;
             they
             that
             are
             far
             from
             him
             shall
             perish
             .
          
           Labour
           to
           be
           sincere
           ,
           living
           Christians
           .
           Let
           me
           tell
           you
           what
           I
           have
           often
           inculcated
           .
           
             A
             meer
             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
             publick
             scandals
             on
             earth
             ,
             and
             accursed
             wretches
             in
             hell
             .
             Let
             every
             one
             prove
             his
             own
             work
             ,
          
           and
           make
           through
           work
           of
           it
           ,
           so
           
             shall
             he
             have
             rejoycing
             in
             himself
             ,
             and
             not
             in
             another
             ,
          
           Gal.
           6.
           (
           yea
           ,
           tho'
           he
           may
           have
           much
           cause
           of
           mourning
           for
           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
           savour
           well
           ,
           spoken
           with
           deep
           humility
           ,
           and
           unfeigned
           sense
           of
           divine
           favour
           ,
           not
           with
           Pharisaical
           ostentation
           and
           scorn
           ,
           
             God
             I
             thank
             thee
             I
             am
             not
             as
             other
             men
             .
          
           If
           the
           poor
           man
           was
           so
           transported
           ,
           and
           pour'd
           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
             differ
          
           ?
           Why
           was
           not
           I
           the
           example
           ?
           And
           reduc't
           to
           such
           a
           condition
           ,
           before
           which
           I
           would
           prefer
           the
           greatest
           sinless
           misery
           in
           all
           the
           world
           ?
        
         
           There
           is
           a
           
             threesold
             degree
          
           of
           mercy
           ,
           in
           our
           preservation
           from
           more
           hainous
           and
           reproachful
           wickedness
           .
           We
           may
           owe
           it
           
             to
             nature
          
           that
           less
           inclines
           us
           to
           some
           sins
           ,
           as
           
             gluttony
             ,
             drunkenness
          
           ,
           &c.
           to
           
             external
             succedaneous
             providence
          
           that
           keeps
           us
           out
           of
           the
           way
           of
           temptation
           .
           Or
           to
           victorious
           
           Grace
           ,
           able
           to
           prevail
           ,
           both
           against
           
             corrupt
             inclinations
          
           of
           nature
           ,
           and
           
             what
             soever
             temptations
          
           also
           .
           God
           is
           to
           be
           acknowledg'd
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             goodness
             of
             natural
             temper
          
           (
           though
           the
           word
           hath
           also
           another
           signification
           )
           ,
           that
           is
           said
           to
           carry
           in
           it
           ,
           a
           sort
           of
           
             seminal
             probity
             and
             vertue
          
           :
           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
           〈…〉
           be
           thankful
           for
           .
           Tho'
           all
           are
           〈…〉
           nough
           
             by
             nature
          
           ,
           to
           be
           
             children
             of
             〈…〉
          
           and
           for
           ever
           miserable
           ,
           without
           〈◊〉
           mercy
           ;
           And
           tho'
           again
           ,
           none
           〈…〉
           
             so
             bad
             natures
          
           ,
           as
           to
           be
           thereby
           excusabl●
           in
           wickedness
           (
           they
           should
           endeavour
           ,
           and
           seek
           relief
           the
           more
           ●●●nestly
           )
           ,
           yet
           some
           are
           
             less
             bad
          
           ,
           and
           their
           case
           
             more
             remedible
          
           ,
           
           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
             favourable
             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
           befal'n
           them
           ?
           'T
           is
           a
           singular
           favour
           ,
           not
           to
           be
           exposed
           to
           a
           
             dangerous
             tryal
          
           ,
           whereof
           we
           know
           not
           the
           issue
           .
        
         
           Nor
           yet
           should
           any
           satisfie
           themselves
           without
           
             that
             grace
          
           ,
           which
           can
           stem
           the
           tide
           .
           Which
           they
           that
           possess
           ,
           how
           should
           they
           adore
           
             the
             God
             of
             all
             grace
          
           ?
        
         
           4.
           
           
             Charity
             doth
             not
             forbid
          
           ,
           and
           the
           
             case
             it self
             requires
          
           ,
           that
           when
           others
           do
           grosly
           ,
           and
           scandalously
           sin
           ,
           we
           should
           ,
           at
           length
           ,
           upon
           plain
           evidence
           ,
           admit
           a
           conviction
           
           of
           the
           matter
           of
           fact
           .
           For
           ,
           otherwise
           ,
           we
           cannot
           perform
           the
           
             other
             duty
          
           towards
           them
           ,
           unto
           which
           ,
           Charity
           doth
           
             most
             expresly
             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
             rejoyces
             not
             in
             iniquity
          
           ,
           't
           is
           added
           in
           the
           next
           breath
           ,
           
             it
             rejoyces
             in
             the
             truth
             :
             i.
             e.
          
           in
           equity
           ,
           and
           
             righteous
             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
           hainous
           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
           ,
           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
             honour
             of
             the
             Christian
             Religion
             ,
          
           that
           it
           may
           be
           vindicated
           ,
           and
           reseued
           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
           offence
           ,
           and
           with
           a
           
             Majestick
             Shyness
          
           retires
           .
           None
           have
           been
           so
           openly
           own'd
           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
           .
           Yea
           and
           our
           Saviour
           directs
           ,
           
             If
             our
             right-hand
          
           it self
           
             prove
             offensive
             ,
             we
             must
             cast
             it
             from
             us
             ,
          
           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
             c●meth
             .
             Wherefore
             if
             thy
             hand
             offend
             ,
          
           &c.
           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
             Communicacationem
          
           ;
           
           I
           hear
           of
           Love
           ,
           not
           Communion
           ,
           saith
           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
          
           *
           
             lascivious
             ways
             of
             some
          
           ,
           (
           as
           that
           word
           signifies
           ,
           and
           is
           fittest
           to
           be
           read
           ;
           referred
           to
           the
           Impurities
           of
           the
           Gnosticks
           ,
           as
           they
           came
           to
           be
           called
           )
           the
           
           
             way
             of
             truth
             (
             i.
             e.
          
           Christianity
           it self
           )
           
             is
             evil
             spoken
             of
          
           .
           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
           occasion'd
           (
           so
           one
           well
           expresses
           it
           )
           to
           a
           Traveller
           ,
           intent
           upon
           his
           journey
           ,
           by
           the
           mowes
           and
           grimasses
           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
           easily
           apprehend
           it
           ,
           in
           its
           cause
           ,
           very
           separable
           from
           fainting
           and
           despondency
           .
           It
           is
           a
           discouraging
           thing
           for
           any
           party
           to
           be
           stigmatiz'd
           ,
           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
           concern'd
           
             for
             the
             honour
             of
          
           
           
             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
           oblig'd
           to
           do
           so
           .
           None
           
             that
             are
             such
          
           ,
           or
           
             any
             man
          
           that
           hath
           the
           least
           pretence
           to
           
             reason
             ,
             justice
          
           ,
           or
           
             common
             sense
          
           ,
           will
           ever
           allow
           themselves
           to
           turn
           the
           faults
           of
           this
           or
           that
           particular
           person
           (
           that
           are
           discountenanc't
           as
           soon
           as
           they
           are
           known
           )
           to
           the
           reproach
           of
           a
           Party
           .
        
         
           For
           others
           ,
           that
           are
           aptest
           to
           do
           so
           ,
           men
           of
           debauch't
           minds
           ,
           and
           manners
           ;
           With
           whom
           ,
           not
           
             being
             of
             this
             ,
             or
             that
             party
             ,
          
           but
           
             Religion
             it self
          
           ,
           is
           a
           reproach
           .
           I
           would
           advise
           
             all
             serious
             ,
             and
             sober-minded
             Christians
             of
             whatsoever
             way
             ,
             or
             persuasion
             )
          
           if
           they
           be
           twitted
           with
           the
           wickedness
           of
           any
           that
           
             seem'd
             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
               .
            
          
        
         
         
           And
           if
           yet
           ,
           after
           all
           this
           ,
           any
           will
           give
           themselves
           the
           liberty
           to
           rejoyce
           at
           the
           sins
           of
           other
           men
           ,
           and
           make
           them
           the
           matter
           of
           their
           sport
           and
           divertisement
           ,
           or
           take
           any
           the
           least
           pleasure
           in
           observing
           them
           ,
           I
           have
           but
           these
           two
           things
           ,
           in
           the
           general
           ,
           to
           say
           to
           them
           ;
        
         
           
             You
             have
             no
             reason
             to
             rejoyce
             .
          
           
             You
             have
             great
             reason
             for
             the
             contrary
             .
          
        
         
           You
           have
           first
           no
           reason
           to
           rejoyce
           :
           For
           produce
           your
           cause
           ,
           let
           us
           hear
           your
           strong
           Reasons
           .
        
         
           1.
           
           Is
           it
           that
           such
           are
           like
           you
           ,
           and
           as
           bad
           men
           as
           your selves
           ?
           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
           rejoyce
           ;
           What
           if
           your
           guilt
           be
           real
           ,
           theirs
           but
           imagined
           ?
           Somtimes
           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
           anothers
           guilt
           ,
           as
           you
           may
           your
           own
           ;
           and
           so
           run
           the
           hazard
           (
           which
           a
           wise
           man
           would
           not
           )
           of
           making
           your selves
           the
           ridicule
           .
        
         
         
           And
           supposing
           your
           guess
           ,
           in
           any
           part
           ,
           hit
           right
           ;
           What
           if
           those
           others
           sin
           
             by
             Surprize
          
           ,
           you
           by
           Design
           ?
           They
           in
           an
           act
           ,
           you
           in
           a
           course
           ?
           They
           in
           
             one
             kind
          
           of
           lowdness
           ,
           you
           
             in
             every
             kind
          
           ?
           They
           sin
           
             and
             are
             penitent
          
           ,
           you
           sin
           and
           
             are
             obdurate
          
           ?
           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
           your selves
           ,
           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
           ,
           tho'
           they
           fall
           in
           never
           so
           intirely
           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
           ?
           
             Tho'
             hand
             join
             in
          
           
           
             hand
             ,
             the
             wicked
             will
             not
             go
             unpunished
             .
          
           Or
           again
           ,
        
         
           2.
           
           Suppose
           you
           are
           not
           of
           the
           debauch't
           Crew
           ;
           Is
           this
           your
           reason
           why
           you
           at
           least
           think
           you
           may
           indulge
           your self
           some
           inward
           pleasure
           ,
           that
           wickedness
           (
           you
           observe
           )
           breaks
           out
           among
           them
           
             who
             are
             of
             a
             distinct
             party
             from
             you
             ,
          
           which
           you
           count
           may
           signifie
           somewhat
           to
           the
           better
           reputation
           of
           
             your
             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
           ,
           professes
           not
           so
           much
           strictness
           .
           No
           ?
           What
           Party
           should
           you
           be
           of
           ,
           that
           professes
           less
           strictness
           ?
           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
           !
           Doth
           not
           your
           
             Baptismal
             Covenant
          
           (
           which
           you
           are
           supposed
           to
           avow
           )
           bind
           you
           
           to
           as
           much
           strictness
           as
           any
           other
           Christian
           ?
           And
           can
           there
           be
           any
           other
           more
           sacred
           bond
           ?
        
         
           But
           if
           
             in
             other
             things
          
           ,
           than
           matters
           of
           
             civil
             conversation
          
           ,
           such
           delinquent
           persons
           were
           of
           a
           stricter
           profession
           (
           suppose
           it
           be
           in
           matters
           of
           Religion
           ,
           and
           Worship
           )
           ,
           doth
           
             that
             delinquency
          
           prove
           ,
           that
           
             in
             those
             other
             things
          
           ,
           you
           
             are
             in
             the
             right
          
           ,
           and
           they
           
             are
             in
             the
             wrong
          
           ?
           Doth
           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
           men
           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
          
           
           sentiments
           ;
           not
           
             in
             respect
             of
             the
             things
             wherein
             they
             differ
             .
          
           And
           the
           others
           are
           worse
           ,
           in
           things
           that
           have
           no
           connexion
           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
           mens
           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
           (
           alledg
           what
           you
           will
           )
           is
           
             no
             Reason
          
           ,
           and
           argues
           nothing
           but
           shortness
           of
           discourse
           ,
           and
           want
           of
           reason
           ;
           or
           that
           you
           would
           fain
           say
           something
           to
           excuse
           an
           ill
           practice
           ,
           when
           you
           have
           nothing
           to
           say
           .
           But
           I
           must
           add
           ,
        
         
         
           2.
           
           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
          
           ,
           conjoyn'd
           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
           vizor
           of
           that
           pretence
           ?
           Is
           this
           no
           matter
           of
           lamentation
           to
           you
           ?
           Or
           will
           you
           ,
           here
           ,
           again
           say
           ,
           
             your
             unrelatedness
             to
             their
             party
          
           ,
           makes
           you
           unconcern'd
           ?
           If
           it
           do
           not
           justifie
           your
           rejoycing
           ,
           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
           Reform'd
           primitive
           Christianity
           ?
           And
           so
           ,
           the
           more
           it
           is
           reform'd
           ,
           the
           more
           perfectly
           it
           is
           it self
           .
           Who
           put
           it
           into
           your
           power
           to
           make
           
             distinguishing
             additions
          
           to
           the
           
             Christian
             Religion
          
           ,
           by
           which
           to
           sever
           
           your selves
           from
           the
           body
           of
           
             other
             Christians
             in
             the
             world
          
           ,
           so
           as
           not
           to
           be
           concern'd
           in
           the
           affairs
           
             of
             the
             body
          
           ?
           If
           this
           or
           that
           member
           say
           ,
           
             I
             am
             not
             of
             the
             body
             ,
             is
             it
             therefore
             not
             of
             the
             body
             ?
          
           Is
           it
           not
           the
           
             Christian
             Name
          
           that
           is
           dishonoured
           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
           it self
           ,
           
             by
             so
             sacred
             tyes
          
           ,
           as
           all
           
             true
             Christians
          
           are
           with
           the
           
             whole
             body
             of
             Christ
          
           ?
           I
           know
           no
           way
           you
           have
           to
           be
           unconcern'd
           in
           such
           cases
           ,
           
             as
             the
             matter
             of
             your
             humiltation
          
           (
           when
           they
           occur
           within
           your
           notice
           )
           but
           
             by
             renouncing
             your
             Christianity
          
           .
        
         
           Nor
           ,
           indeed
           ,
           would
           that
           serve
           the
           turn
           .
           For
           what
           ●ill
           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
           ,
           &
           dishonour
           ,
           of
           the
           nature
           and
           order
           of
           
             humane
             creatures
          
           !
           That
           they
           who
           were
           made
           
           for
           the
           
             society
             of
             Angels
          
           ,
           vea
           ,
           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
           (
           falsly
           )
           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
           entred
           into
           ,
           an
           apostacy
           to
           
             gross
             immoralities
          
           hath
           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
           
             vertuous
             precepts
          
           ,
           did
           afterwards
           lapse
           into
           a
           vicious
           course
           ,
           a
           Funeral
           ,
           and
           
             solemn
             mourning
          
           
           was
           held
           for
           them
           ,
           as
           if
           they
           were
           dead
           .
        
         
           2.
           
           
             On
             your
             own
          
           .
           For
           when
           our
           Saviour
           saith
           ,
           
             Wo
             to
             that
             man
             ,
             by
             whom
             offence
             cometh
             ,
          
           doth
           he
           not
           also
           say
           ,
           
             Wo
             to
             the
             world
             because
             of
             offences
             ?
          
           And
           who
           would
           not
           fear
           ,
           and
           lament
           his
           share
           in
           that
           Wo
           ?
           
           Are
           you
           proof
           against
           all
           hurt
           by
           another's
           sin
           ?
           What
           if
           it
           encourage
           you
           to
           sin
           too
           ?
           What
           if
           harden
           you
           in
           it
           ?
           How
           many
           do
           some
           mens
           sin
           dispose
           to
           Atheism
           ?
           and
           to
           think
           there
           is
           
             nothing
             in
             Religion
          
           ?
           And
           if
           you
           felt
           in
           your selves
           
             an
             inclination
             to
             rejoyce
             in
             them
             ,
             that
             ,
          
           it self
           ,
           argues
           the
           infection
           hath
           caught
           upon
           you
           ;
           seiz'd
           your
           spirits
           ,
           and
           corrupted
           your
           vitals
           .
           So
           that
           you
           have
           cause
           to
           lament
           
             even
             your
             having
             rejoyced
             .
             To
             be
             afficted
             ,
             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
           inhumane
           ,
           and
           unhallowed
           a
           pleasure
           ,
           as
           rejoycing
           in
           another's
           sin
           !
           'T
           is
           very
           unworthy
           of
           a
           man
           to
           take
           pleasure
           in
           seeing
           his
           fellow-man
           turning
           beast
           .
           There
           is
           little
           in
           it
           of
           the
           ingenuity
           that
           belongs
           to
           
             humane
             nature
          
           ,
           to
           delight
           in
           the
           harms
           of
           others
           ;
           much
           less
           
             of
             the
             prudence
          
           ,
           to
           make
           sport
           of
           a
           common
           mischief
           .
           And
           would
           a
           Christian
           rejoyce
           in
           the
           disadvantages
           
             of
             his
             own
             cause
          
           ?
           and
           in
           the
           dishonour
           and
           
           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
             sin
          
           is
           ,
           wherein
           they
           rejoyce
           .
           And
           
             what
             Charity
          
           is
           ,
           which
           is
           violated
           by
           their
           doing
           so
           .
        
         
           What
           to
           rejoyce
           
             in
             sin
          
           !
           that
           despites
           the
           Creator
           ,
           and
           hath
           wrought
           such
           Tragedies
           in
           the
           Creation
           !
           that
           turned
           Angels
           out
           of
           
             Heaven
             !
             Man
          
           out
           of
           paradise
           !
           that
           hath
           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
           debas't
           the
           nature
           of
           man
           ,
           and
           provok't
           the
           displeasure
           of
           his
           Maker
           against
           him
           !
           that
           once
           over-whelm'd
           the
           world
           in
           a
           
             deluge
             of
             water
          
           ,
           and
           will
           again
           ruin
           it
           by
           as
           
             destructive
             fire
          
           !
           To
           rejoyce
           
             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
           
           
             against
             Charity
          
           !
           so
           divine
           a
           thing
           !
           the
           off-spring
           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
             despight
             of
             divine
             love
             it self
             ,
          
           laugh
           on
           ,
           at
           so
           foul
           ,
           and
           frightful
           a
           thing
           as
           sin
           is
           ,
           't
           is
           too
           likely
           to
           prove
           the
           
             Sardonian
             laughter
             ▪
             i.
             e.
          
           (
           as
           some
           explain
           that
           Proverb
           )
           of
           them
           that
           
             dye
             laughing
          
           ;
           Conclude
           their
           lives
           ,
           and
           their
           laughter
           both
           together
           ;
           and
           only
           cease
           to
           laugh
           ,
           and
           to
           live
           in
           the
           same
           last
           breath
           .
        
         
           FINIS
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A44684-e1480
           
             Max.
             Tyr.
             Dissert
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Tertul.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             2
             Pet.
             2.
             2.
             
          
           
             Jambl.
             de
             vit
             .
             Pyth.
             
          
        
      
    
  

