Of charity in reference to other mens sins by John Howe ...
         Howe, John, 1630-1705.
      
       
         
           1681
        
      
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             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.
          
        
      
    
     
       
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           Charity -- Early works to 1800.
        
      
    
     
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           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.