25. And so are they that secretly rejoice in sin, or consent to it, or approve it when it is done; which if they manifest, it is pernicious to others also. 26. Lastly, A coldness or indifferency in the doing of our duty against sin, without just zeal, and pity to the sinner, and reverence to the truth, is a way of guilt, and hurteth others. To reprove sin, as Eli did his sons; or to speak against it lightly as between jest and earnest, is the way to make the sinner think that it is a small or jesting matter. To persuade men to conversion or a godly life, without a melting love and pity to their souls, and without the reverence of God, and seriousness of mind, which the nature and weight of the thing requireth, is the way to harden them in their sin and misery. All these ways may a man be guilty, first, of the sin, and secondly, the perdition of another. But here (on the negative part) take notice of these things following. [Sidenote: How we are not guilty of other men's sin or ruin.] 1. That properly no man doth partake of the same formal, numerical sin, which is another's; _noxa caput sequitur_. The sin is individuated and informed by the individual will of the offender. It is not possible that another man's sin should be properly and formally mine, unless I were individually and formally that same man, and not another. If two men set their hands to the same evil deed, they are distinct causes and subjects of the distinct formal guilt; though con-causes, and partial causes of the effect: so that it is only by multiplication that we make the sin or guilt of another to become the matter of sin to us, the form resulting from ourselves. 2. All men that are guilty of the sin and damnation of other men, are not equally guilty; not only as some are pardoned upon repentance, and some remain impenitent and unpardoned; but as some contribute wilfully to the mischief, and with delight, and in a greater measure; and some only in a small degree, by an oversight, or small omission, or weak performance of a duty, by mere infirmity or surprise. 3. All that do not hinder sin, or reprove it, are not guilty of it; no more than all that do not punish it; but those only that have power and opportunity, and so are called by God to do it. 4. If another man will sin, and destroy his soul, by the occasion of my necessary duty, I must not cease my duty to prevent such men's sin or hurt; else one or other will by their perverseness, excuse me from almost all the duty which I should do. I must not cease praying, hearing, sacraments, nor withdraw from church communion, because another will turn it to his sin; else Satan should use the sin of others to frustrate all God's worship. Yet I must add, that many things cease to be a duty, when another will be so hurt by them.