that he might indulge them with safety, and that the confequences of them might be prevented by fome more eafy and agreeable means, than forfaking them.

To judge, then, whether we abhor evil, we muft enquire, whether it is fin itself, or only the confequence of it, that offends us whether we are grieved for our fins in the instances, in which we feel no prefent inconveniences from them; for our fecret fins; for every known act of wickedness; for the guilty thoughts and inclinations, which have never rifen into external acts-what is the principle within us which is croffed; whether it is the love of virtue and righteoufnefs, or only our pride and covetoufnefs. By fuch enquiries we are to learn, whether we abhor moral evil, or only abhor poverty, infamy and pain.

5. We must remember, that there is a mighty difference between an abhorrence of evil, and an abhorrence of the perfons, who have done it.

This diftinction is not fufficiently regarded. If from any caufe you have conceived a prejudice against a man, you readily condemn in him every action in the leaft degree exceptionable; not always because you hate the action, but often merely because you hate the man. The fame things, which in others would pafs unnoticed, are reprobated in him, because you wish to deftroy his reputation, and fink him as low in the opinion of the world, as he has already fallen in yours. This is fo far from being a hatred of evil, that it is really a rejoicing in it. It is nothing different from malice. The fame temper, which prompts you to fcandalize an enemy, and to fay all manner of evil against him, would take pleafure in his real iniquities, because these might enable you to attack his reputation with better hopes of fuccess. Let

no man then conclude that he abhors evil, unless this abhorrence extends farther than to the evil which he fees in his enemies. It must come home to himself, and operate with peculiar warmth a gainst his own iniquities.

Nothing is more common, than for oppofite parties in religion, or in politicks, to vilify one a nother. The fame conduct, which a zealot would overlook, or even vindicate in his own party, or fect, he will, with great feverity, reprehend, and on all occafions, expofe in a rival one. This he

wishes to weaken and discredit; but to exalt and eftablifh his own. For this reafon you often fee religious partifans far more zealous to make pro felytes to their fect, than to make faints of their profelytes. It was faid of the Pharifees, "They compaffed fea and land to make one profelyte, and when they had gained him, they rendered him two fold more a child of hell than themselves." Hence it is, that they who pretend to form a pure church, confifting wholly of faints, ufually bring faintship down to fo low a ftandard that few will want proof. They have men's perfons in admiration, not because of their virtue, but for the fake of advantage: and the only indifpenfible qualification is a zealous attachment to their party.

When we feel in ourselves a zeal against iniquity, let us ftand and enquire, whofe iniquity it is, that warms our zeal. Is it our own, or fome other man's? Is it that of a friend, or of an ene my? That of the fect to which we belong, or only that of a fect which we hate and wish to deprefs? If only the latter awakens our displeasure, it is not the evil of the perfon, but the perfon himSelf, that is the object of our abhorrence. And let us beware, left the zeal in which we glory as a virtue, be finally imputed as a vice. If we have

bitter envy and ftrife in our hearts, this wisdona defcendeth not from above.

6. We must distinguish between an abhorrence of particular evils, and an abhorrence of evil at large.

There may be fome vices, from which men are fecured by their conftitution of body, or condition in life. There are alfo vices, which, in fome men's character, are excluded by oppofite vices. A profufe, and a miferly difpofition are both vicious; but they cannot meet in the fame perfon, because they are, in their nature, inconfiftent. The fame may be faid of indolence and passionateness of careleffness and anxiety; and many other vicious tempers, in their extreme. If you hate a particular vice only because it ftands in the way of your purfuing another; and if you abstain from one evil, that you may practice a different one with greater freedom; you are no better than your neighbor, who abftains from your vices, that he may follow his own. Your fuppofed abhorrence of evil, is only a love of evil. You reject one, because you love another more.

The question then must be, whether you efteem God's commands concerning all things to be right, and hate every false way.

These observations may fufficiently illuftrate the temper under confideration. Before we difmifs this branch of our fubject, it will be proper to call up in our minds fome arguments adapted to awaken an abhorrence of evil.

1. All moral evil is contrary to the nature of God.

That great and dreadful Being, who fills the universe with his prefence, and comprehends all creation within the circuit of his infpection, is ever represented, in fcripture, as loving rigteouf

nefs and hating wickedness; as looking on the virtuous with approbation and favor, and beholding with abhorrence the workers of iniquity. Reafon confents to the truth of this reprefentation; for a being of perfect knowledge and recti tude can never confound things fo oppofite in their nature, as virtue and vice.

The dignity of man confifts in a conformity to the character, and the happiness of man depends on the enjoyment of the favour of this all-perfect, Almighty Being. He who loves what God hates, and he who abhors what God approves, is the object of his displeasure, and therefore must be miferable.

Do we believe, that there is fuch a Being? And can we think it indifferent what choice we make, and what course we purfue? Do we imagine, that he who made and upholds us, is an unconcerned fpectator of our conduct? Can our hearts be reconciled to the idea of living under his difapprobation? Can we contemplate the purity of his nature, and the defilement of our own, and not abhor ourselves? Even angels, thofe holy beings, vail their faces in his prefence. What humility then should cover the face of guilty man? With what self-abasement fhould he contemplate his own fallen condition? With what heart-felt penitence should he reflect on his numerous tranfgreffions? With what fervent defires fhould he feek the grace of God to purify his foul and make him meet for heavenly joys?

2. Moral evil is contrary to the design, for which we were created.

When we contemplate our nature as formed by the Deity, we fee that we were made for a higher purpose than to obey the calls of appetite and luft. We have within us the faculty of reason to dis

tinguish between good and evil, and the principle of confcience to urge our choice of the one, and rejection of the other. While we regard iniquity in our hearts, there is a fenfe of guilt, an involunta. ry felf-condemnation which attends us. By experience we find, that without the love of God and of virtue governing our conduct, there can be no rational happiness. Ought we not to abhor that, which in its very nature, finks, degrades and ruins us? Ought we not, in our hearts, to deteft, and in our practice, to avoid that, which in our reafon we condemn? Shall rational beings act in fuch contradiction to themfelves, as to purfue what they know to be miferable, and choose what they fee to be fatal? We call ourselves rational ; and we fhew ourselves fuch, when we abhor evil, and cleave to that which is good.

The revelation, which God has given us, is defigned to make us fee the reality, and regard the importance of the matter, which we are now contemplating.

He has spoken to us from heaven, and demonftrated the voice to be divine. He has fent prophets, apoftles, angels, and one greater than them all, to instruct, warn and perfuade us, to point out the path which leads to glory, and fence up the fatal track which goes down to the chambers of deftruction: and fhall we with blind infatuation, and headlong obftinacy, leap over all barriers, and plunge down the dreadful precipice ?

4. Confider what the Saviour of men has fuffered to deliver us from evil, and you will be convinced, that you ought to fly from it.

Our falvation from fin and its confequences, was the defign of his coming into this world. To accomplish this benevolent defign, he bare our fins in his own body on the crofs. Great was the