Then are wicked men most unhappy who being estranged from the God of peace can have no true peace Esay 57.21 The wicked are like the raging sea that cannot rest whose waters cast up myre and dyrt there is no peace to the wicked man saith my God Object Who have more peace than they they have outward prosperity and abundance even what their hearts can wish and their consciences within are quiet and they die like lambes c. Answ. 1. Their outward prosperity deserves not the name of peace it is at the best but a truce with God 2. They be not inwardly so quiet as they seeme there is a conscience within that sometime tells them unpleasant tales and tidings 3. When it is quiet it is not at peace but benummed slumbring or feared and shall one day be wakened and as a wilde beast fly in the face of his master 4. All this seeming peace being not in God but against God must needes be 1. uncertaine as a dreame Iob 20.5.7 or as the crackling of thornes under a pot Eccles. 7.6 2. Vnsound in the face not in the heart In laughter the heart is heavy Pro. 14.13 or at least hath cause so to be 3. Miserable in the end Their Sun must fall at noon Amos 8.9 their end is woful yea fulnes of wo and therefore let us never affect nor extoll this peace This reprooves such as content themselves with a kinde of peace but contemne God the Authour of true and lasting peace Many affect peace but not that which is an effect of Gods mercy in Iesus Christ whereas the foundation of all true peace is our peace with God through the Prince of peace Iesus Christ. Many content themselves to be counted peaceable men quiet neighbours who never tooke the course to attaine this true peace which is gotten by sorrow strife and warre against sinne by stirring up the heart to embrace the promâ—ses of the Gospell and to beleeve the truth of Gods word by going to God in frequent and fervent prayer by hungring after reconciliation and mercy above all things in the world Againe if thou hast attained this peace of conscience be thankfull and blesse the God of peace for since that old Serpent had disturbed the peace of heaven from which hee was cast downe with his Angels his next worke was to dissolve the peace on earâ—h by plucking man from his God whereby Satan the Authour of all enmity hath corrupted the whole nature of man and ever since hath watered these seedes and brought them forward so as all the sonnes of Adam are children of wrath turned naked into the fury of God and ly under the same as vessels filled with wrath and the fruites of it in his soule minde conscience will and all his motions being at enmiâ—y with God with his owne happy estate with all the creatures And this is our estate of nature till it pleased God by his Sonne Iesus Christ called the Lord of peace to lay the foundations of our peace in his blood and to bestow the blessed Spirit in the hearts of beleevers witnessing peace betweene God and us by the which Spirit now renewing their hearts they become sonnes of peace united againe unto God at agreement in themselves and in all their faculties and knit and joynted together among themselves in the unity of the Spirit and the bond of peace Quest. My conscience I thanke God is quiet and still but how may I know it to be true and sound peace that I may rest in it and be thankfull for it Answ. 1. The question is the more necessary because every quiet conscience is not a good conscience and every peace in the conscience is not from the God of peace A dead peece of flesh pricke it with a needle it feeles nothing So that is a dead conscience which feeles no sinne nothing at all but that is a pacified conscience which is alive and indeed feeles sinne but forgiven and apprehendeth God not onely offended but now againe pacified 2. A dead man is quiet enough makes no noyse or motion So a dead conscience may be still but sound peace of conscience is comfortable and hath joy and refreshing in it as a man at a feast it rejoyceth that it hath gotten a sweete glimpse of light and favour from God it rejoyceth in that it hath got a sight of Iesus Christ and in that happy present condition it hath by him obtained These are sound causes of peace and quietnesse 3. Sound peace from the God of peace hath sound fruites and effects as well as sound causes A conscience may be quiet because for the present it hath no enemy disturbing it and no molestation because the strong man hath carried all away But a good conscience is therefore peaceable because it is strong and stirring in temptation it outstandeth and hath prevailed against temptations 4. A bad conscience may be quiet because of the darknesse or senslesnesse of it for it neither sees nor feares any danger it sees not the offence of God by sinne nor feares his wrath and damnation though never so justly deserved But sound peace of conscience sees the offence of a Father and feareth now transgression more than damnation 5. A sleepy conscience may be so much the more quiet because it can secure it selfe from the worlds enmity which hateth nothing but the light It can avoid persecution and sleepe secure as we say on both sides But sound peace of conscience sheweth it selfe most in greatest afflictions and persecutions and makes the Saints sing in sorrow and rejoyce in suffering for the name of Christ as Paul and Silas in prison and the Apostles rejoyced that they were counted worthy to suffer for the name of Iesus Acts 5.41 Here is the peace of Christ himselfe which when the world by all meanes of persecution and indignities seeke to interrupt it as in our head himselfe yet none can take it away whereas light persecution sends packing the peace of hypocrites who are soone unsettled 3. If the God of peace have possessed thee with this sweete peace make much of it preserve it do nothing to disturb or forfeit this happy peace or to provoke God to withdraw it Rules of furtherance herein 1. Beware of security peace is maintained by an expectation and preparation for warre Many are the examples of them who by a secure peace have lost peace and all Therfore preserve in thee a feare of not offending God 2. Beware of falling into any grosse actuall sinne How did David and Peter disturbe their peace by foule sinnes And daily experience shewes that the godly are often by Gods just correction for sinne sometimes inwardly sometimes outwardly as men set on a racke or in an hell of horrours and sorrowe till they undoe by repentance some foule offence witnesse the 32 and 51 Psalmes especially presumptuous sinnes prevaile against our peace 3. Prepare and arme we our selves against temptation for
the day of Christ Neglect thy selfe for the present and give thy selfe lost for ever sowe now to the flesh and reape corruption 3. The order First the inside spirit and soule and then the body First wash the inside saith our Saviour get faith which is a purifier apprehending Christs righteousnesse for 1. Can wee draw a cleane thing from that which is uncleane Iob 14.4 or sweete fruite from a bitter roote 2. Satan lyeth closest here as a serpent in thickets 3. It is the most compendious way to damme a streame in the fountaine to quench the fire in the sparke else if it live within it will kindle and flame on tinder or tow where the disease begins there must begin the remedie 4. God lookes out of what treasurie good things come if not out of the good treasury of the heart if not from a pure heart if not from faith all is sinne hence the workes of unregenerate men as good in shew and beautifull are rejected because they flow not from a pure fountaine and mites with the heart put to them weigh downe many glorious workes 5. Distinguish thy selfe from the hypocrite he washeth the outside Pilate washeth his hands not his heart as if sinne stucke onely in the fingers ends the harlot wipes her mouth and it was not shee But wee are to know that the Lord is as well angry with intentions and inward impurity as with outward enormities And therefore let us labour to keepe first our spirits and soules and then our bodies unblameable Here we will somewhat largely consider certaine directions for each of them I. Directions for the Spirit First Labour to have a right spirit renewed within thee Psal. 51.10 Now to a right spirit there goe five things 1. Illumination even an heavenly light to discerne and judge aright of things that it may preferre heavenly things before things of earth and out of sound judgement forecast and provide for them first and principally David joynes it with creating a new heart for this is not in nature but a worke of new creating grace The Agent is God alone who gives light to the blinde who takes away the vaile and makes the scales fall from Paules eyes in his conversion The companion is sound conversion 2 Cor. 3.16 the turning of the heart to the Lord and the remooving of the vaile joyned and the signe of it is a base estimation of the world with the profits pleasures and preferments of it the pursuing of which makes most men so blame-worthy in the day of Christ. 2. Poverty of spirit which stands in the sense sorrow shame and hatred of sinne and cannot stand with selfe-wisdome or high-mindednesse or a proud spirit puft up with conceites whom God resists but a contrite spirit is acceptable and the poore in spirit are blessed and blamelesse Matth. 5.3 3. Purity of spirit which is attained by daily bringing in and increasing of the graces of the Spirit as faith love of God sincerity charity mercy meeknesse c. these fruites of the Spirit argue cleannesse of spirit though it were formerly never so foule and blame-worthy Col. 3.12 Decke the minde with graces 4. Spirituall worship Rom. 1.9 Whom I serve in my spirit not bodily formally hypocritically coldly but with my whole heart in sincerity and fervency This fervency is a motion of Gods Spirit inflaming the spirit of the beleever with great love of God and hatred of whatsoever hee hateth And where this spirituall worship stands up in the Spirit downe must Dagon goe and all the idols that men have set up in their hearts downe goes the externall and carnall worship of civill men who what ever they pretend respect not in their spirit the worship and service of God but their owne pleasures ends and praise and that in their most slightly duties 5. The testimony of the Spirit that thou art the child of God Rom. 8.16 This testimony is sure when the Spirit of God renewes our spirits and upon firme and unfailing grounds makes us able to call God Father working sound tranquillity in our conscience through our union with Christ boldnesse and confidence towards God fervent love of God constant obedience with other fruites not common or competent to hypocrites This testimony sealeth up our acceptance yea the inheritance of children The spirit that wants any of these is not a right or renewed spirit Secondly labour as Saint Paul did Acts 24.16 for a good conscience before God and before men To a good conscience are required foure things 1. Clearenesse 2. Clearing 3. Peace 4. Watchfulnesse 1. It must be a cleare or pure conscience 2 Tim. 1.3 This is when the conscience is cleared or purged from naturall impurities which the Apostle calls dead workes This purity is not native as it was in the first Adam but acquisite and obtained by the second Adam for the materiall and meritorious cause of the goodnesse of conscience is the blood of Iesus Christ who by the obedience of his death hath freed us from all guilt and punishment of sinne reconciled us to God and become our peace whereby this and all other faculties are purged through faith in his blood Heb. 9.14 How much more shall the blood of Christ purge our consciences from dead workes The companions of this purity of conscience are two First a frameing of conscience to the rule of the word which is a torch-light for the direction of it for the conscience being the eye of the soule must be lightsome not erronious blinde or doubtfull Secondly a studie to preserve the purity and himselfe unspotted before God and man and no man hath purity of conscience that wanteth this care 2. It must be a clearing conscience taking the Masters part against all accusers It selfe is not blamelesse unlesse it can justly pronounce the Master blamelesse And this is First when it beares witnesse concerning our sinnes 1. That there is no sinne we have committed but we have repented the same 2. There is none committed but wee hate it wee purpose against it and keepe a watch that it be never committed any more Secondly when it witnesseth concerning our persons that we are now righteous and justified by faith in Iesus Christ of uncleane blackmores we are washed and made white in his blood and sonnes of God who of an enemy is become a friend and Father to us Thirdly when it witnesseth concerning our graces that as by the former wee are freed from the guilt of sinne so we are now freed from the power of sinne and are no more servants of unrighteousnesse but now our conscience tells us we are in part sanctified that the evill wee doe wee hate and love the good wee doe not and that in the inner man we delight in the Law of God Fourthly when it witnesseth concerning our course and actions that now they are wrought according to God by the warrant of his word and because he hath commanded so to
are given over to their owne corruptions to commit grosse sinnes which even many civill men would not commit What fearefull sinnes did David moyle himselfe in when the spirit withdrew himselfe the sinnes of adultery carnall pollicy and shifting out of one sinne into another and falling from evill to worse How was Peter given up to lying swearing and forswearing for the time that a Iew might have beene ashamed on him notwithstanding all his former holinesse and gracious confession 4. Change Whereas the spirit being cherished there was a continuall feast in the soule and unspeakable glorious joy now being in part quenched hee brings a racke into the conscience of Gods childe and that conscience which before excused and justified now accuseth and terrifieth the burden of which is so heavie as all the mountaines of the world are light in comparison These terrours of conscience were the deepes out of which David even hopelesse and almost swallowed in the pit of despaire cryed to the Lord Psal. 130.1 5. Change Even the child of God quenching his spirit shall feele the smart and shame of his sinne which shall pursue him and vexe him and hee shall know what it is to exasperate the spirit Davids childe shall dye his daughter shall be defloured Ammon shall be slaine his wives ravished by his owne sonne himselfe driven out of his kingdome by Absolom Oh miserable change by quenching the spirit Fifthly Most men have the spirit of God and some motions but great is the difference betweene a godly man and an hypocrite in the one they are quenched quite in the other for the most part they are cherished and at last perfected As for example First hypocrites have knowledge as well as the godly but they quench it and fight against it therefore all good knowledge quite leaves them in the end but the godly carry their knowledge to heaven with them therefore the one is compared to the light of the Sunne which lasteth all day the other is like a flash of lightning suddenly appearing and suddenly vanishing Secondly hypocrites may be grieved for sin but it is onely and chiefly because of punishment not because of offence and they quench this griefe not willing to torment themselves before the time they runne into merry company and turne off sorrow lest they should disquiet themselves too much with such melancholy whereas the godly nourish godly sorrow and never cease sowing in teares till they reape in joy Thirdly hypocrites pretend great love to God but it is for his goodnesse to them not his goodnesse in himselfe for wages not for service but they utterly quench this love by the love of the world or pleasure or sinne and being grounded on earthly things when they faile it failes If Saul love God for his Kingdome when his kingdome failes his love quaileth too If Iudas love Christ for an Apostles place when that place will not holde him with further credit hee will for gaine betray his Master But the godly love him when he crosseth them and if he kill them they will trust in him much water cannot quench their love Fourthly an hypocrite hath many good motions the worst man living is not without some Balaam hath good desires but covetousnesse quencheth them Saul acknowledgeth his sinne and his sonne David to be better than himselfe but it was a blaze in straw suddenly quenched But the godly for the most part goe from motions to resolutions and so to practise many practises grow to habits and so to perseverance Well is it so such as have any assurance that the spirit is in them must have a speciall watch that they quench him not Then let Christians carefully avoid the meanes of quenching the spirit Quest. Which be they Answ. Three especially I. Fire is quenched when it is suffered to die of it selfe so is the fire of grace quenched 1. whē we use not our graces but let them be idle neither by them procuring glory to God nor good to men As iron let it be as bright as christall cast it by in a corner and not use it it will grow rusty and unprofitable even so will grace And the drowsie Christian though indued with good graces if he waxe idle his heart shall be like Salomons field of the sluggard all overgrowne with mosse and weedes which choake the good seede The health of the body is preserved by exercise so is the health of the soule by the exercise of grace the moth frets the finest garment when it is not worne standing water is sooner frozen than the running streame Secondly as fire dieth of it selfe when wee prepare not or adde not fit matter for the fewell and feede of it so suffer wee our graces to decay when wee neglect such meanes as God hath set apart for the strengthening and confirming of grace the case being with the soule as with the body which is in a continuall decay and needes daily repast or else it dies If a man forbeare his ordinary meales the naturall heate will decay and vigour and health and life and all so will the Christian if hee neglect the word the Sacraments meditation prayer watchfulnesse and the like Thirdly as fire must needes die of it selfe when we take away the fewell by which it should be nourished so is it in the matter of grace looke into the places where the word hath beene powerfully preached but is now removed and see if good things begun be not quite overthrowne and if ordinarily and for the general such people be not more profane than any other Many thinke they can walke many dayes without the strength of a Sermon But it was a miracle that Moses fasted forty dayes and forty nights and let Moses be away but a few dayes he shall surely finde a Calfe made Marke them that absent themselves from the assemblies of Gods people whether they doe not wither or no and fall by little and little into flat Atheisme If thou keepe not thy watch in the Temple if thou look not to the holy lights and fire morning and evening how will the Spirit be kept will thy graces in so great security be still lively While Thomas was absent from the company of the Apostles did hee not lose that manifestation of Christ which might have strengthened his weake and tottering faith and not so onely but grew hee not into a peevish infidelity that hee would not beleeve but upon his owne carnall conditions II. Another meanes of quenching the Spirit that is to be avoided is when the fire of grace is violently smothered by the contrary Sinne is as water to quench the grace of God both our owne and those of others For our owne sinnes First our sinnes of nature doe choake grace for our naturall corruption which the Apostle calls flesh doth ever lust against the Spirit and by reason of this there is never a grace of God in us but it conflicteth and is
to the sanctification of the Spirit so as this is a sanctification appropriate to the elect Thirdly the forme of sanctification And that is 1. in putting off of corrupt qualities 2. In bringing in new and inherent holinesse which daily changeth the beleever into the image of God as Col. 3.10 Seeing yee have put off the old man with his workes and put on the new man which is renewed in knowledge after the image of him that created him This new quality created in the hearts of the elect by the Spirit of God whereby they can in some measure truly hate and forsake sinne and truly love the Law of God with an indeavour to keepe it is the very being of sanctification Fourthly the processe of sanctification It is begun in grace here and not perfected till hereafter in glory Which is added 1. to distinguish it from justification which is perfect in one act 2. To note the toughnesse and strong heart of sinne which is slowly weakned here and never here perfectly subdued for in the most perfect the flesh lusteth against the Spirit Gal. 5.17 3. To shew that the matter of sanctification is to be in perpetuall motion as a living water Hee that is righteous must be righteous still Rev. 22.11 4. To shew that sound holinesse never gives over till it attaine perfection perfection is a fruite of soundnesse in grace The way of the righteous shines more and more untill perfect day Prov. 4.18 For the second What it is to be sanctified throughout Answ. 1. These Thessalonians were already sanctified and therefore the Apostle prayes that they might happily proceede to full sanctification 2. This full sanctification is partly in this life partly in the life to come the Apostle intendeth both the former first as a way to the latter The through sanctification in this life is the imperfect sanctification of parts the other is the perfect sanctification in degrees The former is 1. in respect of the whole rule of sanctification which is the Law of God when a beleever can truly say with David that hee hath respect to all the commandements Psal. 119.6 and 18.22 for all his lawes were before mee and I did not cast away his commandements from me 2. In respect of all sinnes it is a through change from all sinne not a turning out of one sinne into another nor a turning from all sinnes save one as Herod but an hating of all appearance of evills yea of darling and bosome sinnes yea of right eyes and hands Matth. 5.29 3. In respect of all gifts of sanctification which the Spirit gives in part to every beleever not onely knowledge faith love which are eminent but other inferiour also as patience meeknesse temperance peace with every other fruite of sanctification 4. In respect of all the parts of the man in which the Spirit of God putteth forth this noble worke as Cant. 4.1 c. the Church is described to be faire in all parts eyes hayre teeth lippes temples c. the sanctified person must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly perfect The latter i. full and through sanctification in the life to come stands in the perfection of degrees and in these particulars 1. An utter abolishing of sinfull flesh 2. A perfect freedome from all the causes and workes of repentance 3. Perfect and speciall communion with God and Christ and good Angels and elect men 4. Perfection of all graces both in kinde and in measure 5. A perfect exercising of our graces in glory and happinesse And all this our Apostle seemes to ayme at in the last words where he mentions the comming of Christ in which he shall attaine through and full sanctification For the third What be these parts mentioned spirit soule body Answ. 1. Some by Spirit understand the third person in Trinity as Ambrose Some a third part of man But the Scripture speakes but of two namely a body and a soule and Aquinas saith the spirit and the soule differ non secundū essentiam sed potentiam not in essence but as divers faculties Others by the spirit understand the whole man regenerate so farre as hee is opposed to flesh the man considered not according to the parts of nature but according to the parts of grace So Athanasius said Spiritus est donum quod jam per baptismum accepistis the Spirit is the gift of God received in baptisme for keep this gift saith he and both soule and body wil be unblamable This exposition is not unfit yet I take another to be fitter thus It is common in Scripture for our better apprehension of our duty to distinguish those faculties which God hath put in the soule of man that we might take notice of the worke of sanctification in the severall faculties There be two parts of man a soule and a body Of the soule there are two noble faculties under which all the rest are comprehended 1. the spirit 2. the will here called the soule by a Synecdoche of the whole for the part By spirit in this and all places where the spirit and soule are mentioned together is meant that noble and eminent faculty of mans soule called the understanding or minde the Philosophers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader and ruler of all other parts and faculties and the most noble of all Vnder this is the conscience included which being renewed is called also by the name of Spirit Rom. 8.16 The spirit witnesseth to our spirits and Eph. 4.23 Be renewed in the Spirit of your minde 2. The other superiour faculty but not so noble is that whereby we doe will affect or desire that which wee understand and conceive to bee good This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under which is comprehended the will and affections So these words are used elsewhere Luke 1.46 My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour 1 Sam. 18.1 The soule of Ionathan was knit to David that is his heart affections desires 3. The body is that part of man which is the house of the soule consisting of flesh bones humours and the like Now then the whole man is sanctified throughout 1. When the minde thoughts cogitations and conscience are pure and holy wisely to think and meditate and guide safely by wise discerning of things profitable and pertinent 2. When the heart affections and desires are rightly composed and given up to the guidance of right and renewed reason when a sound heart and a sound minde meete together 3. When the whole body as the soules instrument is in all the members of it obedient to act and effect good actions according to the dictate of right reason and the command of renewed will when the members are weapons and servants of righteousnesse Or more briefly when the spirit thinkes nothing the will affects nothing the body effects nothing contrary to the will of God For the fourth Quest. Here is perfection of holinesse
or argument should have beene avoided This first peeping or appearance of evill in our selves or whatsoever we may lay as a stumbling blocke in the way of another though it be not evill in us nor in it selfe yet being an occasion of evill to another by this precept we must shunne and fly from it Paules eating of flesh was lawfull in it selfe and lawfull to him but rather than hee would offend his weake brother he will never doe it while the world stands 1 Cor. 8.13 and Rom. 14.21 he will remove that which seemeth and appeareth evill to another Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consequents of actions are to be considered and in things which be indifferent that may be done or not done we must sometime forbeare lawfull things if wee suspect evill consequents It was lawfull for David to walke upon his gallery but had hee foreseene the consequents he would doubtlesse have beene otherwise occupied It was lawfull for Paul to have circumcised Titus as he did Timothy but espying an evill consequent that hee should confirme the errour of the Iewes who held circumcision as necessary to salvation he would not doe it Gal. 2. It was as lawfull in it selfe for him to make a vow shave his head and purifie himselfe at one time as at another Acts 18.18 yet sometimes he inveighes against these observations as beggerly rudiments Gal. 4.9 and will not meddle with any of them where hee might confirme any in their errour or obstinacy All which examples teach us either warily to doe or leave undone things which are liable to misconstruction 2. Here remember that in all lawfull and necessary duties let all the world misconster and be offended wee must yeeld absolute obedience unto God though to the world it appeare never so evill Christ himselfe in his doctrine and conuersation was so generall an offence that he pronounced him blessed that was not offended in him He must preach himselfe to be the bread from heaven though it offend the Iewes Iohn 6. He will heale the paralyticke though they be offended Mat. 9.1 Iohn must preach against Herodias though all the Court be offended Daniel will pray three times a day though it cost him his life 3. In all indifferent things we are to avoide all appearance of evill and scandall with these limitions First so they be not in things simply necessary to life in these things wee must not forbeare if others be offended If one take offence that I eate bread or drinke beere I must doe it because life is maintained by foode but if I can be without it and live I must respect my brothers weaknesse as to abstaine this or that flesh this or that wine c. Secondly the like in things simply necessary for my calling But a thing of indifferency may not put me out of my way I must hold my calling I must preach the Gospell This is a necessary duty imposed and good of this nature must be done though a shew of evill to some be annexed to it Thirdly in these things of indifferency we must abstaine from appearances of evill and things that carry an evill colour if we be nostri juris and the things be left to our free liberty and disposing But if higher powers restraine our use of liberty and determine and limit us then we are overruled by lawfull authority in things subjected to it and them in these things of indifferency wee cannot avoide all things wherein some may conceive an appearance of evill Fourthly in these things we are not alwayes to avoide things wherein some conceive offence and appearance of evill but for a time till such ignorant and weake persons may be taught we may not offend weake ones by undue exercise of our liberty but if they bee wilfull and will not bee taught we must peremptorily stand to our liberty So did the Apostle Gal. 5.3 For I testifie againe to every man that is circumcised Christ shall profit you nothing And Titus 3.10 A man that is an hereticke after the first and second admonition reject Now for the proofe of the point Gen. 3.3 When the Lord forbade our first parents the evil and sinne of eating the forbidden fruite hee forbids also the appearance Yee shall not touch it Avoid the occasion In the Law not onely the person legally polluted was uncleane but whatsoever touched him the garment which he wore the bed on which hee lay the seate on which hee sate and whatsoever he touched All which did nothing else but enforce on them a care to avoid all appearance and all occasions of uncleannesse The truth whereof Christians also in the time of the Gospell must hold themselves bound unto who Iude 23. are commanded to hate even the garment spotted by the flesh 1. Because the Lord hates all evill and all appearance of it Rev. 2.6 the Church of Ephesus is commended for hating the doctrine of the Nicolaitans which I also hate saith the Lord. See how pleasing our conformity of affections with the Lord is in whose eye the least evill is hatefull enough And herein we testifie our love unto him Yee that love the Lord hate all that is evill for indeed all true hatred of evill must be from the love of God especially of the chiefe good and as our love is in degree so is our hatred fervent love earnest hatred 2. It is a chiefe part of repentance and of the nature of sound grace not onely to hold that which is good but also to shunne and fly evill of all kindes yea when good is not so present with Gods children as they desire to hate evill is ever present with them yea they hate the evill which they themselves doe and that vehemently according to the phrase Rom. 12.9 Abhorre evill And he that out of the worke of grace and out of conscience abstaines from one evill will abstaine from all even the least as David Psal. 119. I hate all vaine inventions but thy Law doe I love 3. The wisdome of a Christian is to avoid the appearances and the beginnings of evill and give no way to it as Salomon counselleth to stoppe the passages of waters at the beginning Prov. 17.14 As rivers so evils come out of a little hole but make their way and swell and become broader till they become almost boundlesse And indeede hee that cares not to avoid the appearance of evill by little and little commeth to esteeme of the evill and the appearance alike Therefore remember to give no place to the Divell Eph. 4.27 4. Here is a difference betweene a sound Christian and an hypocrite the worst man that is can avoid evill in extreames but hee cares not commonly for appearing and petty evils if hee can carry them cleare away This hyocrisie the Lord detecteth among the Iewes Esay 65.4 they would both eate of the polluted flesh the broth of it was found in their vessells A sound Christian will not meddle