The Drunkards Character, Section 205
§ 205.
BUt here it will be objected.Object. That wee hate and contemne all,Another …bjection answered. who are not like our selves: that wee remember them so much to bee sinners, that, in the meane time, we forget them to bee men and brethren.
I answer.Answ. This were to dash the first Table against the second; whereas they are conscious of both alike. A charitable heart, even where it hates, there it wisheth that it might have cause to love: his anger and indignation against sinne, is alwayes joyned with love and commis…ration towards the sinner, as is lively set out, Mark. 3. 5. and Philippians 3. 18. where S. Paul tells us of them (weeping) that are enemies to the crosse of Christ: and Mar. 3. 5 That our Saviour, while he looked upon the Pharisies angerly, mourned for the hardnesse of their hearts. Zeale is a compounded affection of love and anger. When Moses was angry with the Israelites and chid them sharply; at the same time he prayed for them heartily. And Ionathan, when he was angry with his Father, for vowing David's death; did still retaine the duty and love, both of a Sonne to his Father, and of a subject to his Soveraign. A good man cannot speake of them without passion, and compassion: yea, they weepe not so much for their own sinnes, as we doe, (according to S. Chrysostome's example) O that our prayers and teares could but recover them.
Those that are truly gracious, know how to receive the blessings of God, without contempt of them who want; and have learned to be thankful, without over lines; knowing themselves have beene, or may be, as wretched and undeserving, as S. Augustine speaks. A true Christian can distinguish betweene persons and vices; offenders, and offences; and have no peace with the one, while hee hath true peace with the other; love them, as men; hate them, as evil men; love, what they are, not what they doe; as God made them, not as they have made themselves; not so hate, as to be a foe to goodnesse; nor so love, as to foster iniquity. It is a question, whether is worst of the two, to be vices friend, or vertues enemy. Now saith Augustine, He is not angry with his brother, that is angry with the sinne of his brother: yea, if we hate the vices of a wicked man, and love his person; as the Physitian, hateth the disease, but loveth the person of the diseased; there is nothing more praise worthy, as saith the same Father. And another, It is the honest mans commendation to cont…mne a vile person. And another, I know no greater argument of goodnesse, then the hatred of wickednesse, in whomsoever it resides; yea, David makes it a note of his integrity, Psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in Psal. 15. He is bold to ask the Lord this question; Who shall dwell in thy Tabernacle? who shall rest in thy holy mountaine? the answer he receives, is this, 1. He that walketh uprightly, and worketh righteousnesse. 2. And speaketh the truth from his heart. 3. Hee that slandereth not with his tongue, nor doth evill to his neighbour, nor receiveth a false report against his neighbour. But the fourth is, Hee, in whose eyes a vile person it contemned, while hee honoureth them that feare the Lord▪ and he cannot be sincere who doth not honour vertue in raggs, and loath vice, though in a robe of State. So that, as the Prophet asked Iehosophat, 2 Chron. 19. 2. wouldest thou help the wicked, and love them that hate the Lord? it may bee demaunded; should Christians be friends with them who are enemies to the Crosse of Christ? no, no. And yet to the men, separate from their manners, we have no quarrell, but wish them better, then they either wish to us, or to themselves.
Indeed, if we should contemn them, as they think we doe; it were but a just recompence of their folly and wickednesse: for as one speaking of the poverty of the purse, saith, that poverty is justly contemptible, which is purchased by following of vice: so may I, of the poverty of the mind; that poverty of wit and grace is justly contemptible, which is purchased by a wilfull rebellion against God, and the great meanes of knowledge and grace which we enjoy. To conclude this point, we think it's better to leave them, and be thought proud, wrongfully; then stay with them, and be knowne bad, certainly.