them lefs: And that in a twofold Comparison,

First, If we are not related to them, to esteem them far lefs than we do others that are truly fober and ferious Chriftians. Our Delights fhould be in such, as are the Excellent Ones upon Earth; and we fhould in all our Demeanour put a vifible Difference between our Deportment towards the one, and the other, that it might be seen, that my Converse with the one is only out of Charity or Neceffity; but with the other it is out of Delight, and a free unconstrained Choice. And,

Secondly, If we are nearly related to them, and by that Bond are perhaps obliged to love them more than any other Perfons in the World, yet also we must Jove them lefs in comparison, if not to others, yet to themselves. There are fome natural and fome civil Relations in which we stand, that challenge from us a Love and Efteem of the highest Nature, though the Perfons be never fo wicked and impious. And if we do not love and honour them above all other Perfons in the World, we fin. And yet we must love them Comparatively lefs, because of their Vices; not indeed lefs than other Perfons, but

lefs

less than we should elfe love, and honour, and esteem themselves, were they truly virtuous and holy. Natural and Civil Relations are a ftrong and inviolable Bond of Love and Refpect. But yet where true Grace and real Godliness is to be found, there the Union of our Souls fhould be closest and most indearing : And this double Cord, both of Grace and Nature, fhould knit us ftreighter to them, than where only one of these doth tie the Knot. And we fhould in a wife and obliging Manner let them know, that though we respect and value them as they are, above all earthly Enjoyments, yet our Respect, Love and Valuation of them would be far greater than it is, could we but prevail upon them to be other than they are. These are the Cautions I thought fit to give you. And thus I have done with the first General, the Stating of the Duty, how far, and in what Cafes we ought to withdraw from the Company and Converse of wicked and ungodly Men that walk disorderly.

The Second is, To give you fome Reafons that may inforce this Duty to you. And indeed, it being a Duty that feems fo rough and morose to the too fociable and compliant Humours of most Men,

it had need be back'd with very cogent Motives and Reasons, And fuch I doubt not but to produce.

First, It is an Act of the greatest Love, and Mercy, that we can fhew to their Perfons. We are not to feparate from them out of Spight or Peevishness, but out of Good-will and Charity; it being the last, and probably the most effectual Means to reclaim them: And therefore, as the Church is impower'd by Chrift to draw forth its laft Weapon against obftinate and contumacious Sinners, and to cut them off from its Fellowship by the dreadful Sentence of Excommunication (which Power is given her, not for the Destruction of any, but for their Edification; that they may thereby be brought to a Sight of their Sins, and repent for them); fo also that perfonal Power which every private Chriftian hath over his own Converfe, to refrain from the Society of fuch as walk disorderly, fhould be used by him (with the Rules and Cautions before prefcribed) towards those who are otherwife incorrigible, as a charitable Means to reduce them from their finful Ways; that when they fee themfelves thus banish'd, and, as it were, excommunicate from the Company of all thofe that are fober and ferious,

ferious, they may be moved to reflect upon their Actions, and to return both to themselves, and to God: And therefore the Apostle gives us this Command, 2 Theff. 3. 14. Note that Man, and have no Company with him, that he may be ashamed. And indeed, if a Man be not altogether profligate in Wickedness, if he be not wholly lost to Bashfulness, it must needs. make him blush to think, that he fhould be grown fuch a vile Wretch, that all good Men fhould carefully fhun the very Air he breathes in, and the Places he haunts as contagious and infectious. The Truth is, whatsoever Company a wicked Man keeps, it proves a Snare to him: For by his Familiarity with evil Men, he is but tempted to more and greater Sins, And by good Mens Familiarity with him, he will be fhrewdly tempted to Security, and Self-confidence, under his Sin and Guilt. He will argue with himself, that certainly fuch Men who are reputed holy and pious, would not converfe with me as they do, did they not think well, and entertain a good Opinion of me. Were fuch and fuch Sins fo black and horrid, as fome few fowre People would fain per(wade me, these godly People would fhun my Company as unworthy of them, and avoid me as a Perfon both noisome and

dangerous.

dangerous. And therefore, doubtless, I may keep my Sins, and yet go Hand in Hand with them to Heaven; for if we part not by the Way, I hope we fhall not part at the Journey's End. And fo they are harden'd in their Sins; and you by keeping Company with them, and not reproving them, prove the Ruine and Destruction of their Souls. Whereas did you but withdraw your felves from their Society, it is probable the very Shame of feeing themselves forfaken, and left as it were lonely and defolate in the World, would at length work in them an Hatred of those Crimes which they fee so detested by others. And thus we should only leave them for a Season, that we might afterwards enjoy them for ever. That's the first Reason.

Secondly, Confider the great Danger you are in, of being your felves defiled with the Converse of wicked and ungodly Men. There is no Plague, no Leprofy in the World fo catching, as that of Sin: For,

ift. Our Hearts themselves are naturally corrupt: There are in us the latent and lurking Seeds of all manner of Wickedness. We fhould therefore beware, how we venture an evil Heart amongst evil Examples. The Devil hath a strong

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