enquired after within us; an abhorrence of that which is evil, as the scripture speaks, not simple forbearing, but hating and loathing it, and this springing from the love of God. Ye that love the Lord, hate evil", you will do so, cannot chuse but do so, and so may know that love to him to be upright and

true.

And where this is, the avoidance of sin, and walking in holiness, or doing good, will be, 1. More constant, not wavering with the variation of outward circumstances, of occasion, or society, or secrecy; but going on in its natural course, as the sun is as far from the earth, and goes as fast under a cloud as when it is in our sight; and goes chearfully, because from a natural principle, rejoiceth as a strong man to run, such is the obedience of a renewed mind. And 2. More universal, as proceeding from an abhorrence of all sin; as natural antipathies are against the whole kind of any thing. 3. More exact, keeping afar off from the very appearances of sin, and from all the inducements and steps towards it; and this is the true way of eschewing it.

Not a little time of constrained forbearance during a night, or the day of participating of the communion, or a little time before, and some few days after such services; for thus with the most, sin is not dispossessed and cast out, but retires inward and lurks in the heart. Being beset with those ordinances, it knows they last but a while, and therefore it gets into its strength, and keeps close there, till they be out of sight and disappear again, and be a good way off, so that it thinks itself out of their danger; perhaps a good many days past, and then it comes forth and returns to exert itself with liberty, yea, it may be with more vigour, as it were to regain the time it hath been forced to lose and lie idle within.

They again miss in the right manner of this eschewing, that think themselves possibly some body in

a Rom. xii. 9.

b Psal. xcvii. 10.

© Psal. xix.

it, in that they do avoid the gross sins wherein the vulgar sort of sinners wallow, or do eschew such evils as they have little or no inclination of nature to. But where the heart stands against sin, as a breach of God's law, and an offence against his Majesty, as Joseph, Shall I do this evil, and sin against God? there it will carry a man against all kind of sin, the most refined and the most beloved sin, wherein the truth of this aversion is most tried and approved. As they that have a strong natural dislike of some kind of meat, dress it as you will, and mingle it with what they love best, yet will not willingly eat of it; and if they be surprized and deceived some way to swallow some of it, yet they will find it after, and be restless till they have vomited it up again. Thus is it with the heart, that hath that inward contrariety to sin wrought in it by a new nature, it will consent to no reconcilement with it, nor with any kind of it. It is as in those deadly feuds, that were against whole families and names without exception. The renewed soul will have no fellowship with the unfruitful works of darkness, as the Apostle speaks. For what agreement is there betwixt light and darkness1? And this hatred of sin works most against sin in a man's self, as in things we abhor, our reluctance rises most when they are nearest us. A godly man hates sin in others, as hateful, wheresoever it is found; but because it is nearest him in himself, he hates it most there. They, who by their nature and breeding are somewhat delicate, like not to see any thing uncleanly any where, but least in their own house, and upon their own cloaths or skin. This makes the godly man indeed fly not only the society of evil men, but from himself: He goes out of his old self; and till this be done, a man does not indeed fly sins, but carries it still with him as an evil companion, or an evil guide rather, that misleads him. still from the paths of life. And there is much, e Eph. v. 11.

d Gen. xxxix. 9.

8 Nondum te deseruisti.

f

2 Cor. vi. 14.

first in the true discovery, and then the thorough disunion of the heart from that sin; which is most of all a man's self, that from, which he can with the greatest difficulty escape, that besets him most, Tar, and lieth in his way on all hands; hath him at every turn: To disengage and get free from that, to eschew that evil, is difficult indeed. And the task in this is the harder, if this evil be, as oftentimes it may be, not some gross one, but more subtile, that is less seen, and therefore not so easily avoided; but for this an impartial search must be used, if it be amongst those things that seem most necessary, and that cannot be wanting; an idol hid amongst the stuff, yet thence must it be drawn forth and cast out.

The right eschewing of evil is a wary avoidance of all occasions and beginnings of it. Fly from sin (says the wise man) as from a serpent, not, to be tampering with it, and coming near it, and thinking to charm it. "For (as one says) who will not "laugh at the charmer that is bit with a serpent?" He that thinks he hath power and skill to handle it without danger, let him observe Solomon's advice concerning the strange woman; he says not only, Go not into her house, but, remove thy way far from her, and come not near the door of her hoase, So teaches he wisely for the avoiding that other sin near to it, Look not on the wine when it is red in the cup'. They that are bold and adventurous are often wounded: Thus he that removeth stones shall be hurt thereby". If we know our own weakness and the strength of sin, we shall fear to expose ourselves to hazards, and be willing even to abridge ourselves of some things lawful when they prove dangerous: For he that will do always all he lawfully may, shall often do something that lawfully he may not.

Thus for the other, [doing of good] the main thing is to be inwardly principled for it; to have a

* Prov. v. S. m Eccles. x. 9.

h Heb. xii. 1. i Ecclesiasticus ii. 2. 1 Prov. xxiii. 31.

heart stamped with the love of God and his commandments, for conscience of his will, and love to him, and desire of his glory to do all. A good action, even the best kind of actions, in an evil hand, and from an evil unsanctified heart, passes amongst evils. Delight in the Lord and his ways. David's, Oh! how love I thy law", can tell that he esteems it above the richest and pleasantest things on earth; but how much he esteems and loves it, he cannot express.

And upon this will follow, as in the former case of hating evil, a constant tract and course of obedience, moving directly contrary to the stream of wickedness about a man, and also against the bent of his own corrupt heart within him; a serious desire and endeavour to do all the good that is within our calling and reach, but especially that particular good of our calling, that which is in our hand, and is peculiarly required of us. For in this some

deceive themselves; they look upon such a condition as they imagine were fit for them, or such as is in their eye when they look upon others, and think if they were such, and had such place, and such power and opportunities, they would do great matters, and in the mean time they neglect that good to which they are called, and which they have in some measure power and place to do. This is the roving sickly humour of our minds, and speaks their weakness; as sick persons that would still change their bed, or posture, or place of abode, thinking to be better: But a staid mind applies itself to the duties of its own station, and seeks to glorify him that set it there, reverencing his wisdom in disposing of it so. And there is certainty of a blessed approbation of this conduct, be thy station never so low; it is not the high condition, but much fidelity, secures it; Thou hast been faithful in little. We must care not only to answer occasions when they call, but to catch at them, and seek them out; yea, to frame occasions of doing good, whether in the Psal. cxix. 97.

f

• Luke xix. 17.

Lord's immediate service, delighting in that, private and public; or to men, in assisting one with our means, another with our admonitions, another with counsel or comfort as we can; labouring not only to have something of that good that is most contrary to our nature, but even to be eminent in that; setting christian resolution, and both the example and strength of our Lord against all oppositions, and difficulties, and discouragements, Looking unto Jesus, the author and finisher of our faith", &c.

We see our rule, and it is the rule of peace and happiness; what hinders but we apply our hearts to it? This is our work, and setting aside the advantage that follows, consider the thing in itself, 1. The opposition of sin and obedience, under the name of evil and good. 2. The composition of our rule in these expressions, eschew and do. Consider it thus evil and good, and it will persuade us to eschew and

do.

And if you are persuaded to it, then desire, 1. Light from above, to discover to you what is evil and offensive to God in any kind, and what pleaseth him, what is his will; for that is the rule and reason of good in our actions, that ye may prove what is the good, and holy, and acceptable will of God". And to discover in yourselves what is most adverse and repugnant to that will. 2. Seek a renewed mind to hate that evil, the closest and most connatural to you, and to love that good, even that which is most contrary. 3. Strength and skill, that by another spirit than your own you may avoid evil and do good, and resist the incursions and solicitings of evil, the slights and violences of Satan, who is both a serpent and a lion, and power against your own inward corruption, and the fallacies of your own heart. And thus you shall be able for every good work, and be kept in such a measure as suits your present estate, blameless in soul and body, to the coming of Jesus Christ":

Oh! but will the humble soul reply, "I am often

Heb. xii. 2.

9 Rom. xii. 2.

1 Thess v. 23.