that neither they, nor their Converse, are acceptable to us; end that we are, as it were, out of our proper Element, whilst we are engaged in their Society. So we find that holy David refolves to witnefs his Diflike whenever he fhould chance to be with evil Men, Pfal. 39. 1. I will keep my Mouth with a Bridle, while the Wicked is before me, i. e. I will lay a Restraint upon my self; my Words fhall be but few and fparing, that it may appear fuch Company is not at all grateful to me.

But here let.us beware of running into Extremes. For many Men may be apt to take that for the Zeal of their Spirits, which indeed is only the Frowardness of their Temper; and so instead of an holy Diflike, may exprefs only a proud Difdain of wicked Men : And by the Sowrnefs of their Humour fright them not only from their Converse, but from their Religion too, which they are ready to cenfure as the only Thing that makes them thus crabbed and ill-natured. And therefore to both thefe Particulars of leffening our Love and Esteem, and the Signs and Teftimonies of it towards wicked Men, we must add these following Cautions.

First, Thou oughteft heedfully to diftinguish between thy Brothers Perfori,

and

and his Vices; and neither love, nor hate the one for the other: For he that loves his Person for his Vices, is a Devil; he that loves his Vices for his Person, is a Flatterer; he that hates his Vices for his Perfon, is a Murderer; and he that hates his Perfon for his Vices, is unchriftian and uncharitable. And therefore, Levit. 19. 17. God forbids us to hate our Brother in our Heart, although he be fuch an one, whose frequent Sins may give us frequent Caufe fharply to rebuke him. And therefore St. Auftin gives us a good Rule; De Civit. Dei, lib. 14. cap. 6. Nec propter vitium oderit hominem, nec amet vitium propter hominem; fed oderit vitum, amet hominem: "Neither let any hate the "Man for his Vice fake; nor love his Vice "for the Man's fake; but hate the Vice,and "love the Man." For indeed, couldst thou but cure his Vice, there is nothing in thy Brother but what is lovely and amiable. It is, I confefs, a very difficult Matter to carry our Love and our Hatred with fo even an Hand, that they fhall not one intrench upon the others Object. And truly I know but one only Method how it may be done; and that is, by using our utmoft Endeavours to reclaim and reform our Brother: For thereby we do at once both express our Hatred against his Sins,

by feeking to root them out and destroy them; and our dearest Love to his Perfon, by seeking his eternal Welfare and Salvation. But, believe it, if we take any other Course of expreffing our Diflike, than what in Probability may be beneficial to our Brother, and tend to reduce him, we do not only declare our Hatred to his Vice, but to his Person, from which we ought never to withdraw our tendereft Affection. And therefore to rejoice at his Miscarriages; to report them needlefly to his Difparagement; to upbraid him fpightfully with them, hot feeking his Amendment, but his Shame. and our Revenge; is too true a Sign, that be our Hatred never, fo great against his Vices, yet it is not little allo against his very Perfon. That's the First Caution.

Secondly, Another Caution is this: We muft not fo far withdraw the Teftimonies of our Respect and Efteem from the most wicked Perfon on Earth, as to deny him that Civility and Refpect which is due unto his Place; nor to refufe him the Offices of Humanity, which that common Nature we are all Partakers of, doth challenge from us. The one is not Religion, but Rudeness, and fhews not fo much Zeal, as want of Breeding: The other is barbarous and unnatural; with Ž 2 which

which the Satyrist justly taxeth the stubborn Jews, Non monftrare vias, quæfitum oftendere fontem, Juven. Satyr. That they would not fhew the Way, nor direct a thirsty Traveller to a Fountain, if he were not of their Religion. But certainly, Religion doth not teach Men to be furly and churlish; but it is the moft gentle, the most obliging and affable Thing in the World. It is beautiful to fee Chriftians kind and refpectful to all, in their Deportment; taking all Opportunities to be helpful and -beneficial even towards those with whom they refufe Familiarity. This their ready Willingness to do good to the worst of Men, will be a most effectual Means to bring up a good Report upon their Profeffion, when it fhall appear that nothing but their Confcience and their Religion prompts them to it. Our outward Deportment towards others, is to be regulated by outward Refpects, as well as our inward Veneration by inward Excellen. cies. I owe not fo much Ceremony to a mean Man, although truly gracious, -as I do to a great Man, though impious and profane: The one fhall have my Hat, the other fhall have my Heart. Certainly, it is but a fullen Humour, and not Religion, that teacheth any to deny accuftomed and due Refpects. Feftus, tho'

an Unbeliever, fhall be moft Noble, as well as Jofeph of Arimathea an honourable Counsellor, though it be added in his Stile, that he waited for the Kingdom of God. Though fome wicked Men should be equally great in Crimes, as in Power; yet I ought to pay their Place and their Quality my Reverence, whilft I referve my Veneration and Esteem for the pooreft Saint. That's a Second Caution.

Thirdly, When, I fay, that we ought to withdraw our Love and Affections from wicked and ungodly Perfons, we muft obferve that there is a twofold Love: A Love of Benevolence, whereby we wish well to the Party beloved, and endeavour to promote his Good; and a Love of Complacence and Friendship, whereby we take Delight in him. We ought to love all wicked Men, whosoever they are, with a Love of Benevolence, cordially defiring their Good and Welfare, labouring what in us lies to forward it. But generally we ought not to love them with a Love of Complacency, Delight, and Friendship.

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Fourthly, We are to withdraw from wicked Men, our Love and the Expreffions of it; not abfolutely, so as not to love nor efteem them at all; but only comparatively, fo as to love and esteem

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them