shines
on a dunghill, and is not defiled, receives no tincture from it. Some base
and wicked spirits make a sport to do mischief themselves, and take
pleasure in others that do it. But charity rejoices in no iniquity or
injustice, though it were done to its own enemy. It cannot take pleasure
in the unjust sufferings of any who hate it, because it hath no enemy but
sin and iniquity and hates nothing else with a perfect hatred. Therefore
whatever advantage should redound to itself by other men's iniquities, it
cannot rejoice, that iniquity, its capital enemy, should reign and
prevail. But it "rejoiceth in the truth." The advancement and progress of
others in the way of truth and holiness is its pleasure. Though that
should eclipse its own glory, yet it looks not on it with an evil eye. If
it can find out any good in them that are enemies to it, it is not grieved
to find it and know it, but can rejoice at any thing which may give ground
of good construction of them. There is nothing more beautiful in its eyes
than to see every one get their own due, though it alone should come
behind.

Charity "beareth all things." By nature we are undaunted heifers, cannot
bear any thing patiently. But charity is accustomed to the yoke,--to the
yoke of reproaches and injuries from others, to a burden of other men's
infirmities and failings. We would all be borne upon others' shoulders,
but we cannot put our own shoulders under other men's burden, according to
that royal law of Christ, Rom. xv. 1. "We that are strong ought to bear
the infirmities of the weak, and not to please ourselves" and Gal. vi. 2.
"Bear ye one another's burdens, and so fulfil the law of Christ," that is
the law of love, no question.

Charity "believeth all things." Our nature is malignant and wicked, and
therefore most suspicious and jealous, and apt to take all in the worst
part. But charity hath much candour and humanity in it, and can believe
well of every man, and believe all things as far as truth will permit. It
knows that grace can be beside a man's sins. It knows that itself is
subject to such like infirmities. Therefore it is not a rigid and
censorious judger; it allows as much latitude to others as it would desire
of others. It is true it is not blind and ignorant. It is judicious, and
hath eyes that can discern between colours. _Credit omnia credenda, sperat
omnia speranda._ "It believes all things that are believable, and hopes
all things that are hopef