or ever will be on earth, or in hell, is the result of sin. It is the greatest evil-the only evil in the universe. It is the opposite, and the enemy to God; the contrast to all that is pure and glorious in his divine attributes, and ineffably beautiful perfections; and, as such, it is that which he cannot but hate with a perfect hatred. It is not merely the opposite of his nature, but the opponent of his government-justice and influences his wrath against it. What! the rebel principle that disputes with him for his seat of majesty and the dominion of the universe, saying to him," Thus far shalt thou go and no farther;" seeking to cast him down from the throne which he hath prepared in the heavens. and to rise, with impious usurpation, into the holy place of the high and lofty one. Sin would thus stop the fountain of life and blessedness, by ending the reign of infinite beneficence; and is, therefore, the enemy of every thing that constitutes the felicity of the various orders of rational existence. The happiness of angels and archangels, of cherubim and seraphim, and of the spirits made perfect above as well as of those who are renewed by the grace of God on earth, arises from holiness; separate and apart from holiness, there can be no happiness for an intellectual being. Now sin is the contrary of holiness, and thus the enemy of happiness. How, then, can love delight in iniquity? If it wills the felicity of rational beings, it must hate that which directly resists and extinguishes it.

sin is the greatest and highest infelicity of the creature, depraves the soul within itself, vitiates its powers, deforms its beauty, extinguishes its light, corrupts its purity, darkens its glory, disturbs its tranquillity and peace, violates its harmonious joyful state and order, and destroys its very life. It disaffects it to God, severs it from him, engages his to rejoice 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 a part, between heaven and earth; obstructed the pleasant commerce which had otherwise probably been between angels and men; so vilely debased the nature of man, and provoked the displeasure of his Maker towards him!-that once overwhelmed the world with a deluge of water, and will again ruin it by a destructive fire! To rejoice in so hateful a thing as sin, is to do that mad part, to cast about firebrands, arrows and death, and say, "Am I not in sport ?"-it is to be glad that such an one is turning a man into a devil! a reasonable, immortal soul, capable of heaven, into a fiend of hell!-to be glad that such a soul is tearing itself off from God, is blasting its own eternal hopes, and destroying all its possibilities of a future well being. Blessed God! how opposite a thing is this to charity-the offspring of God! The birth of heaven, as it is here below, among mortals; the beauty and glory of it, as it is there above, in its natural seal. The eternal bond of living union among the blessed spirits that inhabit there, and which would make our world, did it universally obtain here, another heaven."*

And as it cannot delight in sin in the abstract, so neither can it take pleasure in committing it: for whoever commits it, in so far approves of it, upholds its dominion, extends its reign, diffuses its mischief, and does all he can to recommend it. If his transgression be a common one, he gives the patronage of his example to all of the same kind; and if it be a new one, he becomes an inventor and propagator upon earth of a fresh curse and tormentor. That many do delight in committing iniquity cannot be doubted; they follow it with greediness, and drink it in as the thirsty ox drinketh in water. The Scripture speaks of the joys of fools, and of the pleasures of sin. Horrid as is the association, between sin and gratification, it certainly exists. Some men have gone so far as to be selfmurderers, but who ever took pleasure in the act of destroying themselves? Who ever drank the poison, as he would wine, with a merry heart? Who ever dallied in sportive pleasure with the pistol or the dagger, or wound the cord in jocularity round his throat before he strangled himself with it? Who ever went skipping with a light fantastic step to the edge of the precipice, or to the brink of the river, from which he was about to plunge into eternity? And yet sinners do all this, in reference to their souls. They commit self-murder, the murder of their immortal spirits, to the song of the drunk-with devouring fire? Who can dwell with everard, the noise of music, the smile of a harlot, and the laugh of the fool. They sin, and not only so, but delight in iniquity. So does not charity.

Nor can it delight in the sins of others. It cannot do as fools do, "make a mock of sin." It is most horrid to find pastime and sport in those acts of transgression by which men ruin their souls. Some langh at the reeling gait, and idiot looks, and maniac gestures, of the drunkard, whom, perhaps, they have first led on to intoxication, to afford them merriment; or they are diverted by the oaths of the swearer, whose malice and revenge are at work to invent new forms of profanity; or they are made merry by the mischief with which the persecutors of the righteous often oppose and interrupt the solemnity of worship; or they attack, with raillery and scorn, the tender consciences of the saints, and loudly applaud the wit which aims its sharpened arrows against religion. But love weeps over sin, as that which brings the greatest misery. "For

No: it is the sport of devils, not of men who fecl the influence of love, to delight in sin. We justly condemn the cruelty of the Romans, in glutting their eyes with the scenes of the amphitheatre, where the gladiators were torn in pieces by the fangs of lions and tigers; but theirs was innocent recreation, compared with that of the perverted and wicked mind, which can be gratified by seeing an immortal creature ruining and damning his most precious soul. Go, laugh at the agonies of the wretched man tortured upon the rack, and make merry with his distorted features, and strange and hideous cries;-go, laugh at the convulsive throes of the epileptic-go to the field of battle, and mock the groans of the wounded and dying;-all this is more humane and merciful than delighting in sin. Could we look down upon the burning lake, and see there how the miserable ghosts are tossed upon the billows of the burning deep, and hear their dreadful exclamations,-"Who can dwell

lasting burnings?"-should we, then, divert ourselves with sin? Charity does thus look upon their misery, so far as her imagination goes, and feels a cold horror and a shivering dread. She mourns over sin wheresoever she sees it, and weeps for those who never weep for themselves. This is her declaration, as she looks around upon the sins of mankind-"Rivers of waters run down mine eyes, because they keep not thy law."

Love cannot delight in the misconduct of an enemy or a rival. This, perhaps, is the precise meaning of the apostle, in the expression we are now illustrating. Few of us are without some one or more who are considered by us, or who consider themselves in the character of an opponent, or a competitor; and in such cases there is great danger of our being pleased with their moral failures.

Howe on "Charity in Reference to other Men's Sins "

It is not often that any, except those who are more it not be known that the bad passions of the human than ordinarily depraved, will allow themselves to heart build their nests, like obscure birds, round go so far as to tempt an enemy to sin, in order to the altar of the Lord; or, like poisonous weeds, engain the advantage over him. Yet there are some twine their baleful tendrils round the pillars of his such, who will lay snares for his feet, and watch house. We do not mean to say, that any good man with eager hope for his halting: and when unable can rejoice in the open immorality and vice of an to accomplish this by their own personal exertions, opponent; but are there not many, in all large comwill not scruple to engage accomplices in the work. munities, who, though of Israel in one sense, belong Weaker and junior agents, who probably may know not to it in reality? And where the failure does nothing, or know but little of the purpose for which not proceed to the length of a more awful delinthey are employed, may be drawn by the master-quency, but consists merely of some minor breaches spirit of mischief into the confederacy, and be made of the law of propriety, are not even the best of the instrument of tempting an immortal creature men sometimes exposed to the temptation of rejoicto sin against God, and ruin his own soul. This is ing over them, if their cause is promoted by them? the climax of revenge, the highest pitch of wicked- The weaker party, especially, if they have been ness, and the greatest refinement of human malice.ill used, treated with pride and scorn, oppression It is to extend the mischief of revenge to another and cruelty, are very apt to take delight in those world; to call in the aid of devils, and the quench- instances of misconduct by which their opponents less fire, to supply the defects of our ability to inflict have brought upon themselves the prejudice of the misery in proportion to our wishes; and to perpetu- public. ate our ill will through eternity. To tempt men to sin against God, with a view to serve ourselves by degrading them before the world, unites much of the malevolence of a devil, with as much of his ingenuity.

Rival candidates for fame, or power, or influence, whether in ecclesiastical or secular affairs, are liable to the sin of rejoicing in iniquity. Hard, indeed, is it for such hearts as ours to repress all feelings of secret complacency in those acts of a competitor by which he sinks, and we are raised, in public esteem. That man gives himself credit for more virtue than he really possesses who imagines he should find it easy to weep over the follies and miscarriages of the rival who contends with him for what it is of much importance he should obtain, or of an enemy who has deeply injured him. Job mentions it as a convincing proof of his integrity, and a striking display of good conduct :-"If I rejoiced in the destruction of him that hated me, or lifted up myself when evil found him." And it was a fine manifestation of the generosity of David, that instead of rejoicing over those sins which, in the conduct of Saul brought on the catastrophe that elevated him to the throne of Israel, he bewailed them

But if we cannot go to such a length as to tempt an opponent or rival to sin, yet, if we feel a delight in seeing him fall by other means; if we indulge a secret complacency in beholding him rendering himself vile, blasting his reputation, destroying his popularity, and ruining his cause; if we inwardly exclaim, "Ah! so would I have it-now he has done for himself-it is all over with him-this is just what I wished and wanted;"-we delight in iniquity.And, oh, how inexpressibly dreadful to be seen with a smiling countenance, or an aspect which, if it relax not into a smile, is sufficiently indicative of the joyful state of the heart, to run with eagerness to proclaim the intelligence of the victory we have gained by that act of another which endangers his salvation: how contrary all this to the cha-with as sincere and pungent grief, as he could have rity which delights in happiness!

Perhaps we only go so far as to be pleased that the object of our dislike has been himself injured in a way similar to that in which he has injured us. Although we may not allow ourselves to inflict any direct injury in the way of revenge, nor to engage others to do it for us, yet if we see him ill-treated by another person and rejoice; if we exclaim, "I do not pity him, he has deserved it all for his behavior to me, I am glad he has been taught how to behave to his neighbor;"-this is contrary to the law of love-it is a complacency in sin. Nor is the case altered, if our joy be professedly felt on account of the consequences which the sin has brought upon him. We may sometimes attempt to deceive ourselves, by the supposition that we do not rejoice in the iniquity that is committed, but only because it has been succeeded by those fruits which the misconduct has merited. We interpret it into a proof that God has taken up the cause of injured innocence, and avenged us of our adversary.

done had Saul been the kindest of fathers. That we are in danger of the sin we are now considering, is also evident from the exhortation of Solomon-" Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth." Charity, if it had full possession of our hearts, and entire sway, would not only repress all outward exhibitions of this delight, but all inward emotions; would make us dread lest an opponent should fall into sin; would not allow us to see him go unwarned to transgression, but compel us to admonish him of his danger; and would make us cheerfully forego the greatest advantage to our cause or reputation, that we might gain by his misconduct. This is the holiness of love, and a reproof of the genuine hatred of sin; for if we mourn only over our own sins, or the sins of our friends, or of our party, there may be something selfish in our grief after all; but to mourn over iniquity, when, though it does harm to another, it may, in some sense, promote our cause, is, indeed, to hate sin for its own sake, and for the sake of him by whom it is condemned.

We go on now to show in what love does rejoice: "Charity rejoiceth in the truth."

There are many circumstances and situations which more particularly expose us to the violation of this law of charity. In the case of two different denominations in religion, or two congregations of the same party in a town, between whom a misun- By the truth we are not to understand veracity as derstanding and schism have been permitted to grow opposed to falsehood. The apostle is not speaking up and to operate, there is imminent danger of this of this subject. The truth means the doctrine of the unchristian spirit. Alas, alas! that the bosoms of word of God. This is a very common way of demen should be liable to such sentiments! Oh! scribing the revealed will of God in the Scriptures. shame, deep and lasting shame, upon some profess-"Sanctify them by thy truth," said our Lord; "thy ing Christians, "that such unhallowed emotions word is truth." The truth itself is the object of should ever be excited in their bosoms!" "Tell it complacency to love. Truth is the most glorious not in Gath, publish it not in the streets of Askelon, thing in the universe, next to God and holiness. It lest the daughters of the Philistines rejoice-lest has been the great object of mental pursuits since the daughters of the uncircumcised triumph." Let the creation of the world: millions of minds have

cessity of it for man. The prophetic visions are all delighted in, because they are distinguished by the beauties of holiness; and the whole gospel of Jesus is dear to the heart of love, because it is intended to purify unto Christ a church, which he will present to the Father without spot, wrinkle, or blemishMen are esteemed and loved on earth as they have this moral excellence enstamped upon their souls; and in looking for a heaven which shall satisfy all its desires, it can think of nothing higher and better than a state of sinless purity.

travelled in quest of it; philosophers profess to be | value of holiness in the view of God, and the neso enamored even with the very term, that they have worshipped it as a mere abstraction, which, after all, they could not understand. What contentions has it originated-to what systems has it given rise-what dogmatism has it been the occasion of! And yet, after all, apart from revelation, what is it but a name? This gives it reality and form;-this tells us where it is, what it is, and how it is to be obtained. Here we learn that the glorious gospel of the blessed God, and all the doctrine it in cludes or implies, is THE TRUTH. The question is answered, proposed by Pilate to the illustrious prisoner at his bar, and the oracle of heaven has declared that the Scriptures are the truths. And the truth is the object of complacency to charity; the bright star, yea, the full-orbed sun, that enlightens its eye, and points out the resting-place of its heart. And it can rejoice in nothing else. Falsehood and error, and the devices of the human mind, are the objects of its disgust and abhorrence. It is evident, then, as we have already shown, that love differs essentially from that vague kind of charity which is so much cried up at present, both without and within the pale of the church; which scorns to proceed upon the Scripture ground of the truth and its genuine influence; reviling as narrow-mindedness and an uncharitable party spirit, all regard to particular doctrines; but extends its indiscriminate embrace, and pays its idle and unmeaning compliments to all persons, of whatever denomination or persuasion, presuming that they are all serious and mean well, however they may differ from each other, or from the Scripture, in sentiment or in practice. One of the maxims of this spurious candor, as we have already considered, is, that there is no moral turpitude in mental error; and that every thing is non-essential which does not relate to the interests of morality. How widely this counterfeit liberality differs from the apostolic charity, is evident from the fact which we are now considering, and by which we are told that love delights in the truth. For the truth it will be zealous, as for an object dearer than life itself; to this it will be ready to set the seal of blood, and not resign or betray it through fear of the gloom of the captive's dungeon, or dread of the martyr's stake. This is its joy in life-its support in death: this is the dear companion of its pilgrimage on earth, and its eternal associate in the felicities of heaven.

So ardent and so uniform is charity's regard to holiness, that it rejoices in it when it is found in an enemy or a rival. Yes; if we are under the influence of this divine virtue as we ought to be, we shall desire, and desire very fervently too, that those who have displeased or injured us were better than they are. We shall wish to see every speck of imperfection gone from their conduct, and their whole character standing out to the admiration of the world, and receiving the approbation of those by whom they are now condemned. We shall be willing to do any thing by which they may conciliate to themselves the favor of the alienated multitude, and also raise themselves to the vantage ground on which their misconduct has placed us above them. This is charity, to rejoice in those moral excellences, and gaze upon them with gratitude and complacency, which invest the character of one that opposes us with loveliness and beauty, and by which his cause is promoted, in some degree, to the detriment of ours. Men of little virtue may sometimes join from policy in those commendations of another's goodness, the justice of which they cannot dispute, and the harmony of which they dare not disturb; but it is only the Christian, who is far advanced in the practice of all that is difficult in religion, who can secretly rejoice, without envy or jealousy in those very virtues which draw away the public attention from himself, and cause him and his party to pass into eclipse and to sink into shadow. "O Charity! this is thy work, and this thy glory;-a work too rarely performed-a glory too rarely seen-in this region of selfishness, in this world of imperfection where, of the multitudes that profess to submit to thy sway, there are still so few who are really governed by thy laws, and inspired by thine influence."

CHAPTER XIV.

THE CANDOR OF LOVE.

"Charity beareth all things."

SOME writers consider this verse as an amplification of the foregoing one, and explain it, in reference to the truth, in the following manner:-"It beareth all things" reported in the truth, however opposed to the corruption of human nature, and counts none of them hard sayings or unfit to be borne; " it believeth all things" imported in the great truth, or all the inferences which the apostles have deduced from it, as being well affected to the source from whence they flow; "hopeth for all things" promised in it, and "endureth all things;" or patiently suffers all the afflictions that can attend a steady attachment to it. This gives a very good sense of the words, and admits the full force of the universal expressions. Yet it certainly agrees better with the scope of the apostle, to understand the verse with reference to the brethren as the objects of it.

But as the truth is here opposed to iniquity, the apostle especially intended to state that holiness is the object of complacency to charity. Holiness is the rational and appropriate effect of the truth believed. No man can receive the truth in the love of it, without bringing forth the fruits of righteousness, which are by Jesus Christ unto the glory of God. It is the delight of this pure and heavenly grace to contemplate holiness wherever it is to be found. Ascending to the celestial world, it joins the choirs of the cherubim, to look upon the spotless One, and with them to give utterance to its ecstasies, in the short but sublime anthem, "Holy, holy, holy, is the Lord God Almighty." Undismayed by the roar of thunder, and the sound of the trumpet, and the voice of words; by the thick darkness, and the vivid lightnings, and the agitation of the quaking earth; it ventures near the base of Sinai, and, for the delight that it has in holiness, rejoices in the law which is the rule of righteousness. The angels are pleasant to behold, because they are clad in garments of unsullied purity; and the crown of glory If we render the first expression, and which we which Adam wore before his fall was his innocence; are now about to consider, as our translators have and the deep degradation into which he fell by his done, it may signify our bearing one another's burapostacy, was loss of holiness, in which consisted dens and weaknesses, which is to fulfil the law of the image of God. The ceremonial law has an ex- Christ: and it must be confessed this is strictly true; cellence in the eye of charity, because it teaches the ❘ for whoever is under the influence of this principle,

;

will possess a spirit of tender sympathy. In this nality, is to become the propagator of the tale, knowworld we all groan, being burdened. Each has his ing it to be false. "This," says BARROW, "is to be own load of care, or grief, or imperfection. This is come the hucksters of counterfeit wares, or factors not the state where we find perfect rest. How wide in this vile trade. There is no coiner who hath not is the scope, how frequent the opportunity, how nu-emissaries and accomplices ready to take from his merous the occasions, for sympathy! And, who hand and put off his money; and such slanderers at that is possessed of benevolence, can allow himself second hand are scarcely less guilty than the first to pass a brother upon the road, laboring under a authors. He that breweth lies may have more wit heavier load than his own, without offering to bear and skill, but the broacher showeth the like malice a part? We are not to be impertinently officious and wickedness. In this there is no great difference and intermeddling, nor to pry into the secrets of our between the great devil that frameth scandalous reneighbors with an inquisitive curiosity: but to in- ports, and the little imps that run about and disperse quire into the cause which gives them so much so- them." The next operation of slander is to receive licitude or so much grief, is the duty of those who and spread, without examining into the truth of are the witnesses of their careworn countenance and them, false and injurious reports. It is a part of a downcast look. What an unfeeling heart must good man's character, that "He taketh not up a rethat man have, who can see the very form of care proach against his neighbor;" i. e. he does not eaand sorrow before him, and never kindly ask the sily entertain it, much less propagate it; he does not reason of its existence? It is but little that sympa- receive it but upon the most convincing evidence: thy can do for the sufferer, but that little should be but slander founds reproachful tales upon conjecture most cheerfully afforded. To be unnoticed and un- or suspicion, and raises an injurious representa pitied in our griefs, adds greatly to their weight.—tion upon a suppositious foundation. Sometimes it For what purpose are Christians collected into withers the reputation of a neighbor by rash speakchurches? not merely to eat the Lord's Supper to- ing, or vehemently affirming things which it has no gether: this could be done without any such dis- reason to believe, and no motive for affirming, but tinct recognition of a mutual relationship, as that the hope of exciting ill will. Slander is sinful, bewhich takes place in the fellowship of believers.- cause forbidden in every part of Scripture; cruel, beThe end and design of this bond is, that being united cause it is robbing our neighbor of that which is as one body, the members might cherish a general dearer to him than life; and foolish, because it subsympathy for each other, and exercise their benevo-jects the calumniator himself to all kinds of inconlence in the way of mutual assistance. The rich, venience,-for it not only exposes him to the wrath by their munificence, should help their poorer bre- of God, the loss of his soul, and the miseries of hell thren to bear the burden of poverty; the strong in the world to come, but it makes him odious in the should aid the weak to bear the burden of their present life, causes him to be shunned and discreditfears and apprehensions; those who are in health ed, arms his conscience against his own peace, and ease should by seasonable visits, and soothing brings upon himself the most reproachful accusawords, and kind offices, bear the burdens of the tions, and not unfrequently the vengeance of that sick; counsel should always be given, when it is public justice, which is rightly appointed to be the sought by those who are in difficulty; and a dispo- guardian not only of property and life, but of repusition should pervade the whole body, to render its tation also. varied resources, talents, and energies, available for the benefit of the whole.

But though this also gives a beautiful meaning, and enjoins a necessary duty, it is not the right view of the passage. The word translated "beareth" all things, signifies also, "to contain, to conceal, to cover." The idea of "bearing" is parallel in meaning with that of "enduring," of which the apostle speaks in the latter part of the verse; and it is not probable that it was his intention to express the same thought twice. Adopting "concealment" as the sentiment intended to be expressed and the failings of others as the object to which it refers, I shall go on to show in what way it is practised.

To do this with still greater effect, we shall exhibit a general view of those sins to which the view of Christian charity stands exposed; and these are, slander, detraction, and rash judging, or censorious

ness.

DETRACTION, or backbiting, differs a little from Islander, though, in its general nature and constitution, it closely resembles it. Slander involveth an imputation of falsehood; but detraction may clothe itself with truth: it is sweetened poison, served from a

golden cup by the hand of hypocrisy. A detractor's aim is the same as the slanderer's-to injure the reputation of another; but he avails himself of means that are a little different. He represents persons and actions under the most disadvantageous circumstances he can,-setting forth those which may make them appear guilty or ridiculous, and throwing into the shade such as are commendable. "When he cannot deny the metal to be good and the stamp to be true, he clippeth it, and so rejecteth it from being current: he misconstrues doubtful actions unfavorably, and throws over the very virtues of his neighbors the name of faults,-calling the sober sour, the conscientious morose, the devout superstitious, the frugal sordid, the cheerful frivolous, and the reserved crafty: he diminishes from the ex

Perhaps there are no sins which are more frequently alluded to, or more severely rebuked, in Scripture, than those of the tongue; and for this rea-cellence of good actions, by showing how much betson, because there are none to which we are so frequently tempted-none we are so prone to indulge, or so bold to excuse-none which are so fruitful of disorder and discomfort to society. Besides swearing, falsehood, obscenity, blasphemy, the Scripture speaks of bearing false witness, railing, tale-bearing, whispering, backbiting, slander, and reproach:―a dismal enumeration of vices belonging to that member which was intended to be the glory of our frame. By SLANDER, we understand the circulation of a false report with the intention of injuring a neighbor's reputation. Its most vicious excess is the invention and construction of a story which is absolutely false from beginning to end.Its next lower grade, though little inferior in crimi

ter they might have been done; and attempts to destroy all confidence in long-established character, and all respect for it, by pitching on some single act of imprudence, and expanding it into a magnitude, and darkening it into a shadow, which truth and justice forbid. Such is the backbiter; whose crime is compounded of the ingredients of ill humor, pride, selfishness, envy, malice, falsehood, cowardice, and folly. Backbiting must be peculiarly hateful to God. "He is the God of truth, and therefore detesteth lying, of which detraction ever hath a spice: He is the God of justice, and therefore doth especially abhor wronging the best persons and actions: He is the God of love, and therefore cannot but loathe this capital violation of charity: He is

jealous of his glory, and therefore cannot endure it | entertain such a credulous opinion of the excellence to be abused by slurring his good gifts and graces: of mankind, as unsuspectingly to confide in every He cannot but hate the offence which approacheth man's pretences: but what we condemn is needto that most heinous and unpardonable sin, that lessly inquiring into the conduct and motives of consisteth in defaming the excellent works perform- other men; examining and arraigning them at our ed by divine power and goodness, ascribing them to bar, when we stand in no relation to them that rebad causes." quires such a scrutiny; delivering our opinion when it is not called for; pronouncing sentence with undue severity, and heaping the heaviest degree of reproach upon an offender which we can find language to express.

The same writer, in speaking of the mischief of detraction, as discouraging others from the performance of that goodness which is thus vilified and defamed, has the following beautiful remarks.Many, seeing the best men thus disparaged, and the The world is become so extremely critical and best actions vilified, are disheartened and deterred censorious, that in many places the chief employfrom practising virtue, especially in a conspicuous ment of men, and the main body of conversation, is, and eminent degree:-"Why," will many a man if we mark it, taken up in judging; every company say, "shall I be strictly good, seeing goodness is so is a court of justice, every seat becometh a tribunal, Jiable to be misused? Had I not better be contented at every table standeth a bar, whereunto all men with a mediocrity and obscurity of goodness, than are cited-whereat every man, as it happeneth, is by a glaring lustre thereof to draw the envious eye arraigned and sentenced; no sublimity or sacredand kindle raging obloquy upon me?" And when ness of dignity-no integrity or innocence of lifethe credit of virtue is blasted in its practices, many no prudence or circumspection of demeanor,-can will be diverted from it. So will it grow out of re- exempt any person from it. Not one escapes being quest, and the world be corrupted by these agents of taxed under some odious name or scandalous chathe EVIL ONE. It were advisable, upon this consi-racter or other. Not only the outward actions and deration, not to seem ever to detract, even not then visible practices of men are judged, but their retired when we are assured that, by speaking ill, we shall sentiments are brought under review-their inward not really do it; if we should discover any man to dispositions have a verdict passed upon them-their seem worthy, or to be so reputed, whom yet we dis- final states are determined. Whole bodies of men cern, by standing in a nearer light, not to be truly are thus judged at once; and nothing is it in one such, yet wisdom would commonly dictate, and breath to damn whole churches-at one push to goodness dispose, not to mar his repute. If we throw down whole nations into the bottomless pit: should observe, without danger of mistake, any plau- yea, God himself is hardly spared, his providence sible action to be performed out of bad inclinations, coming under the bold obloquy of those who-as principles, or designs, yet ordinarily in discretion the Psalmist speaketh of some in his time, whose and honesty, we should let it pass with such com- race does yet survive-speak loftily, and set their mendation as its appearance may procure, rather mouth against the heavens. Barrow, in order to than slur it by venting our disadvantageous appre- censure this temper, gives the following qualificahensions about it; for it is no great harm that any |tions of a judge." He should be appointed by comman should enjoy undeserved commendation; our petent authority, and not intrude himself into office. granting its claims is but being over just, which, if To how many censors may we say, 'Who made it ever be a fault, can hardly be so in this case, thee a judge?' He should be free from all prejuwherein we do not expend any cost or suffer any dice and partiality. Is this the case with the censodamage; but it may do mischief to blemish any ap- rious? He should never proceed to judgment, withpearance of virtue: it may be a wrong thereto, to out a careful examination of the case, so as well to deface its very image; the very disclosing of hypo- understand it. Let the private self-appointed judges crisy doth inflict a wound on goodness, and exposeth remember this, and act upon the principle of Soloit to scandal, for bad men will then be prone to infer mon-" He that answereth a matter before he hear that all virtue doth proceed from the like bad prin- eth it, it is a folly and a shame to him." He should ciples; so the disgrace cast on that which is spuri- never pronounce sentence but upon good grounds, ous, will redound to the prejudice of that which is after certain proof and full conviction. If this rule most genuine. And if it be good to forbear detract- were observed, how many censures would be preing from that which is certainly false, much more vented. He will not meddle with causes beyond the so in regard to that which is possibly true; and far jurisdiction of his court. If this were recollected more still is it so in respect to that which is clear and acted upon, the voice of unlawful censure would and sure. die away in silence; for who are we, that we should CENSORIOUSNESS is another sin of the same class-try the hearts and search the reins of men, or another child of the same family: varying, how-judge another's servant? He never proceeds against ever, from those we have already considered by act- any man, without citing him to appear, either in ing not so much in the way of reporting faults as person, or by his representative, and giving him an in condemning them. It is different from slander, opportunity to defend himself. When any one is inasmuch as it assumes, that what it condemns is censured in company, there should always be found true; and from detraction, inasmuch as it is not ex- some generous mind, who would propose that the ercised with an intention to injure another in public accused should be sent for, and the trial put off till estimation, but only to reprove him for what is he appeared. He must pronounce, not according wrong. It assumes the character, not of a witness, to private fancy, but to public and established laws. but of a judge: hence the injunction, “Judge not." Is this the rule of the censorious? Is it not rather Censoriousness, then, means a disposition to scrutin- their custom to make their own private opinion the ize men's motives-to pass sentence upon their con- law? He should be a person of great knowledge duct to reproach their faults,-accompanied by an and ability. What is the usual character of the unwillingness to make all reasonable allowances private censors? Are they not persons of great igfor their mistakes, and a tendency to the side of se-norance and few ideas, who, for want of something verity rather than to that of leniency. We are not to suppose that all inspection and condemnation of the conduct of others is sin; nor that all reproof of offenders is a violation of the law of charity; nor that we are to think well of our neighbors, in opposition to the plainest evidence; nor that we are to

else to say, or ability to say it, talk of their neighbors' faults,-a topic on which a child or a fool can be fluent? He is not an accuser; and moreover is, by virtue of his office, counsel for the accused. On the contrary, the censorious are, generally, not only judges but accusers, and counsel against the culprits