Of Charity in Reference to Other Mens Sins, Title page – Errata
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.