he is the Heire of Originall and the Father of Actuall sinne his soule and all the powers thereof being but a shop of sinne his body and all the parts of it tooles of sinne his life and all his actions of both soule and body a trade of sinne by the same reason I say he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Gyant-like doth fight against Heaven and against God I must desire you here to remember onely the distinction which I propounded when I spake of this last degree of positive hatred that it is either explicite when it is purposed and intended upon actuall consideration or inplicite when the same thing is done which we would doe if we did purpose and intend hatred against God the use and ground of which I then shewed you out of some places of Scripture Secondly remember the difference of the degrees of corruption in men for though all men be equally infected in regard of the roote and originall of sinne yet it doth not equally breake forth into actuall but in great variety according as they be more or lesse bridled and curbed by Gods restraining grace which makes that though all men have the seedes of all sinnes and all the degrees of sinne in them yet they doe not bud and bring forth fruite in all alike These things being remembred I shall easily cleare the point in hand which in plaine termes is this That Sinne in which all men are naturall is direct enmity to God and hatred of him And so consequently all men as they are in this estate of sinne in which they are all naturally are direct enemies and haters of God To Illustrate this you may consider The definition of Love and so compare hatred with it according to the nature of opposition and that is this as you have it in Aristotle To love is to will to any one the things be thinkes good for his sake but not for his owne sake and to practise them according to his ability and others say the same in substance in which description there be three things observeable especially First the affection it selfe the willing of good to the party we love Secondly the ground and formalis ratio of this affection not for our owne benefit or any good that redounds to us therefrom but sincerely for his sake Thirdly the effect or fruite of it which is a forward disposition and indeavour to procure the good we wish him so farre as it shall lye in our power to doe it and the contrary to these three will shadow forth unto us the nature of hatred which hath therefore three things in it First a wishing of evill to the party hated Secondly not for any injury of his offered to us but simply for himselfe Thirdly a disposition to endeavour so much as lyes in us to bring those evills upon him which we wish unto him for though the second condition be not so necessarily required to make up that hatred which the Schoolemen call odium immicitiae but rather makes that other kind which they use to call odium abominationis which is not needfull to finde in sinners toward God yet because it doth indeed agree to them and therefore to set it out so much the more fully and because it then agrees better with the description of love alleaged out of Aristotle and therefore to parallell it more fitly I would not omit it Now that all three are in the carnall man First A wishing of all evill to him Secondly and that not for any injury done to him or good that would redound to him for his evill Thirdly and both with a disposition and indeavour to bring the evill upon him so much as lyes in him it were no hard thing to shew distinctly and severally if I did not feare I should exceed the time and excercise your patience too much in a tedious discourse upon one and the same argument and therefore were not forced in a manner to contract as much as I may conveniently I will insist therefore onely which vertually includes the rest in the last and make it plaine how naturall men study and labour to the utmost of their power to bring all evill upon God 'T is true indeed that he by reason of the excellency of his nature is not capable of any suffering in that kinde and therefore as he answered them that told him the company laughed at him These men scoffe at thee but I scoffe not said hee againe so though these men wrong God he is not wronged yet no thanke to them for they doing their good will to doe it though it succeed not for another reason beyond their reach nay so farre are they from hurting God that it reflects all upon themselves as the bigge and boistrous waves swolne as it were with pride as well as exhalations rushe furiously upon some solid rocke thinking surely to overturne it or eate it up and swallow it presently but what is the issue the rocke remaines unmoveable and they doe but dash themselves in a thousand peeces so it is with the wicked that rise up against God and yet this doth not excuse them nay more God hath such an over-ruling hand in all their actions that what is done by them to his hurt is directed by him to his honour non fit praeter Dei voluntatem quod fit contra ejus voluntatem saith Austin And againe Non sineret omnipotens fieri mala nisi sciret de malis bonum facere the wicked in breaking his command fulfill his counsell in opposing his will they doe but accomplish it and yet this doth not excuse them for though the hand that acts whether it will or not be an instrument of God yet the wicked minde which aimes at another thing quite contrary makes them culpable though the execution must needs suite with his decree and cannot crosse it yet the wicked intention whereby they would faine makes them as guilty before him Jason had little cause to thanke his enemy that meant to kill him by shedding his blood though he chanced to cure him by opening his Imposthume which the Physitians could not doe As little thanke may Iudas looke for at Gods hand for betraying his Lord and Master the Lord of life though he did that which God had determined And the Iewes as little as Iudas who crucified Christ Him have ye taken being delivered by the determinate counsell and foreknowledge of God Act. 2. 23. and all sinners as little as the Iewes for the wages is given according to the worke indeed but the worke is judged according to the will of him that doth it so that the wicked doing those things whereby they bring evill to God as much as they can it must be imputed to them as if they had indeed power to doe it and had done it And thus I come to the point which is this That all naturall men doe wish and worke all evill to God and therefore are direct enemies and
and earth III. Here is suggested the forceable motives that may perswade us to this heavenly conversation taken from 1. The excellency of heaven 2. The vanity of the world consider 1. A great estate 1. Hath scarse a shadow of happinesse 2. Brings no inward joy cordiall contentment 3. Hinders our speed in the race of godlinesse 2. A means estate 1. Puts us upon a necessity of seeking heavenly things 2. Is our best securitie against spirituall enemies 3. Dignitie of man consider 1. What dignitie nature hath conferred upon us in the 1. Frame of the heart 2. Fabricke of the body 3. Reliques of nature 2. What dignitie is confirmed upon us by grace 4. Brevitie of life which should make us 1. Not to spend our precious time on trifles 2. To use all speed and diligence 3. At least to doe as much for heaven as for earth 5. Necessitie 1 Of our times which should make us to be 1. Zealous for Religion 2. Zealous in Religion expressed in the practise of 1. Serious repentance and sincere reformation 2. Fervent and earnest Prayer 2. Of our place and calling 1. Christians they must not be all for the earth it is against their dignitie and advancement 2. Ministers they must not 1. Bury their Talent but 2. Worke for heaven 1. Draw others to heaven by diligence in preaching 2. Goe to heaven themselves by Holinesse of life FINIS Errata PAge 28. line 7. for was Read and as Ibid l. 26. for conversation communication p. 36. l. 2. for when then p. 40. l 16. for an in p. 57. l. 10. blot out did p. 111. l. 19. for men that may p. 112. l. 13. for mans is meanes p. 113. l. 5. for faults faculties p. 120. l. 17. for bitter better p. 121. l. 22. for more appeare it appeares more p. 127. l. 3. for comportures compartners p. 134. l. 17 for i of we ibid. l. 18. for absent present p. 135. l. 23. for cause case p. 176. l. 14. blot out quoad p. 184. l. 5. for law lawgiver p. 189. l. 26. for breake be onely p. 193. l. 23. for once one p. 194. l. 8 blot out by p. 195. l. 18. read did not actually p. 146. l. 23 for loathsome in effects the same in effects p. 197. l. 18. for If I p. 198. l. 21. for no a. p. 202. l. 17 for Displicere Displeasure p. 208 l. 25. for answer am sure p. 213. l. 20. for mouth moth p. 235. l. 15. for most not THE HEAVENLY Conversation PHIL. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Conversation is in Heaven THe Learned Origen being at the Church in Ierusalem was requested to Preach there but opening the Booke for that purpose he fell upon those words of the Psalme But unto the wicked saith God what hast thou to doe to take my words into thy mouth seeing thou hatest to be reformed and hast cast my Commandements behinde thee c. which awakned more the memory of his sin which was this He being apprehended and put to his choise by his persecutors whether hee would offer sacrifice to their Idols or suffer his body to be defiled with a most ugly Blackmore one hee must of force shunning the latter hee yeelded inconsiderately to the former his conscience now as it were thundering from heaven against him he could not goe on but closed the Booke againe and sate him downe with bitter weeping and lamentation all the people also out of a tender affection and sympathy of his sorrow giving as the Father speakes* a charitable contribution of teares towards the reliefe of his misery and bearing a part in the burden of his sad Song and dolefull Ditty the briefe whereof they had then heard and seene Beloved I feare that wee must either close the Booke or disclose our owne shame for this Text upbraides our times and Saint Paul for ought that I see is resolved and speakes enough to shame us all For where are the Christians now that can say the Responsall after him Our conversation is in heaven without blushing outward for shame or bleeding inward for griefe Who can behold the deformitie of his Chrystall life in this Chrystall glasse without teares such as may truely be stiled Sanguis animae the blood of the soule It is reported of one that hee was so lusty and quarrel some that hee was ready to fight with his owne Image so often as hee saw it in a glasse let us fall out with our sinnes the spots that deface the Image of God in us but God forbid that any should picke a quarrell with the glasse of Gods Word by which wee may dresse our selves to perfection of beauty wisely Socrates who commendeth the use of a glasse to all sorts as if the friend in it gave faithfull counsell in all cases Art thou beautifull and comely Cave ne animi improbitate corpus tuum dehonestes Art thou homely and deformed Facâ—ut animus virtute corpus suum consecret Art thou faire take heede thy body bee not like an Aegyptian Temple stately without but having within a soule as blacke as a Gypsie with vice Art thou foule see that thy soule within make amends for thy body without being like a rich pearle in a rude shell But most true is this of this Glasse which of all other knowes not how to flatter and who knowes whether there be not that vertue in this divine speculation to restore a man to himselfe as hee that was transformed into an Asse returned to his owne shape when hee came to behold himselfe in a Glasse the strength of the charme being wholly evacuated Well then let us behold our selves here in this Glasse if not what wee are at least what wee ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words looke backward to the former and that ambiguously either as part of a Collation to what is in the immediately precedent verses if you read them with the Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Illi sic nos autem non sic They do thus But we doe not thus or as a ground of Illation to the 17. Verse if you read them with the Causall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Nos sic vos ergo etiam sic wee doe thus and therefore doe yee also thus Be yee followers of me and such as tread in our steps For Our coversation is in Heaven The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it may be diversly rendred First Our Citie and so it suits best with the latter part of the Verse wherein otherwise there will be an incongruitie of Language if you referre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence wee looke a singular Relative to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Heavens a plurall Antecedent which may be salved if you referre it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it may wel stand in that sense Secondly Our municipall state and dignity our Burgesship Thirdly Our politique bent aime fetch for I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Card and Compasse without this as there be few men that can draw a streight line or a circle without a Rule or compasse none can leade their life aright or make streight steps to heaven with this they may for as while one line of the Compasse is firmely fastned upon the Card the other goes steadily the true circuit So while the mind of man is fixed upon the Word by contemplation and observes it he may keepe his life and actions within compasse and run safely the way of Gods Commandements A man may huddle up a mud-wall a banke of earth in haste of that which comes next to hand saith the moralist but 't were madnesse to attempt to build a Palace a Temple without choice stones without line and levels Now a Christian by a holy life labours to build himselfe up a Palace for the great King a Temple for the living God and therefore thinkes hee can never be choice enough of the stuffe or workemanship whereas any rubbish trash or any slovenly slubbering over is good enough for another use Socrates was said to have cald Philosophy downe from heaven to earth so doth he draw the practise of Divinitie even to his earthly and domesticall and daily affaires and by this heavenly course rather then he should not bee in heaven makes his house wherein he walkes before God in the uprightnesse of his heart and sinceritie be it never so meane a Cottage a very heaven as Chrysostome speakes To conclude this That which the Ruffians in Seneca scoffe at in the sober young man is true of him in a sense more divine hee so workes so recreates him selfe so sups so drinkes so speakes so lives as one that is to give a just account to his heavenly Father wherein hee would not faile or bee taken tripping for all the world and in a word he passeth his life in this world as in a royall Temple which God hath built for his owne service the world is a sacred Temple to those that study perfection the moralist acknowledgeth appointing man his Priest every day of whose life is marked in the Calender of truth for an holy day upon which all other worke is unlawfull this onely we must labour that we may serve our course and keepe our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or turnes so faithfully in the Temple of vertue here that through it we may assuredly passe and be preferred to the Temple of honour which God hath prepared for us in heaven to which God hath framed it so there is no accesse but by the former as it was also signified at Rome in the two Temples which were so contrived and so called Secondly conformit as felicitatis A Christian is an heaven by a conformitie of happinesse which is so great that the Father calls it an heaven before we come to heaven not without reason There be two things indeede that make a broad difference sinne and misery which we are subject to here but shall be from hereafter and yet these two deprive us rather of the degree than of the truth of the perfection rather than of the possession of happinesse The present tense in Grammer is accompanied with the imperfect the future with the plusquam perfectum and such is the condition of our present and future happinesse our future is more then perfect our present is imperfect indeed but yet true happinesse Misery may eclipse it here perhaps but cannot extinguish it they may kill me said a Philosopher to the Tyrants but they cannot hurt me they may take away my head but they cannot take away my crowne saith the Christian and divinely Tertullian the thigh feeles not the paine in the sinew when the soule is in heaven the heire of heavenly joyes may passe through the vaile of teares and goe mourning all the day going weeping all the way scattering his precious seede with his teares but you know the saying an Heires teares are laughter under his mourning cloathes Sinne is infinitely the worse of the two and yet sinne doth not separate us from Christ it drives us closer to him rather and he cannot bee farre from heaven that is so neare Christ c For where Christ is there is heaven saith the Father Sinne doth not separate us from God who reconciled in Christ beholds us not as a Judge guiltie malefactours but as a father weake children and he is not farre from heaven that is so neare God for where the King is there is the Court is our common saying sinne doth not separate us from the communion of the holy Spirit who dwells in us and makes us living Temples of God and what difference I pray betweene the Temple of God and Heaven To end this in a word a Christian is in this world like Adam in Paradise which as some imagine was situate above the clouds and therefore not defaced in the universall Deluge of waters in the Paradise I say of a good conscience the Garden of God which is situate above the clouds of all misery where the Tree of Life is continually watered with the Torrent of pleasure which never leaves running till it ends his course in his Ocean of Eternitie Such is the Conversation of a Christian in Heaven but is Ours such That was the second Point we propounded 2. I am afraid that some may say after this character of a Christian as Linacer when he had heard our Saviours Sermon upon the Mount Either this is not Gospell or we are not Christians our Saviour asked who toucht him then when the multitude pressed about him many throng about Christ in profession and a forme of godlinesse but few touch him to draw any vertue from him and power of godlinesse many beare the name of Christians b to their judgement and condemnation not to their salvation and remedy as the Father speakes to whom we may say as Alexander did to a souldier who was called Alexander by his name but played the coward egregiously either fight better either live better or else presume not to usurpe the glorious name many flie to that of the Jewes The Temple of the Lord the Temple of the Lord and thinke to take Sanctuary and save themselves there from all danger as the Jewes fable that Og the King of Bashan escaped in the floud by riding astride upon the Arke without though they never enter as if they thought with Martius that they could not possibly be condemned within sight of the Capitoll the Temple For to point at these in a word are there not many Prophane persons whose conversation is in Hell like the Demoniacke in the Gospell whose abode was in the graves and how farre are they from hell thinke you who will goe rather to an Alehouse Whorehouse Playhouse then to the House of God Vbi fuisti Where hast thou beene apud Inferos in Hell saith Erasmus merrily comparing Tipling Cellars to Hell Her feete goe downe to death her
haters of him Now because we cannot conceive any thing of God almost but in some proportion that we finde in the creature to him Removing all imperfections I will instance in three good things wherein they goe about to wrong God First In the content and tranquillity of minde or if you will his pleasure by displeasing him Secondly In his good name and honor due to him by dishonoring him Thirdly In his Riches and possessions by dammaging him yea even his Kingdome it selfe in a manner de-throning and deposing him I will but briefely give a touch of every one of these because otherwise I shall not compasse to dispatch so much as I desire The first then is the displeasing of God Without faith it is impossible to please God saith the Apostle and so it is impossible for the unregenerate man butto displease God their best actions stinke in his nostrills The prayers of the wicked is abomination to the Lord in the Proverbes My Soule abborreth your new Moones and appointed feasts they are a trouble unto me I am weary to beare them as the Lord himselfe complaineth of the Iewes by the Prophet Esay 1. 14. But my purpose is not to shew how much the Lord is displeased with them because I shall have better opportunity for that in the next point but how much they displeased the Lord it is their whole course and study so to doe almost I know saith Moses to the Israelites that evill will befall you in the latter dayes because ye will doe evill in the sight of the Lord to provoke him to anger through the workes of your hands Deut. 31. 29. And the Prophet threatens in Gods name 1 King 14 15. The Lord shall smite Israel and shall roote him out of this good Land because they have made their Groves to provoke the Lord to anger and Ieroboams sinnes wherewith he sinned against God are termed in the same Booke 15. 30. His provocations wherewith he provoked the Lord God of Israel to anger And in the second Booke 17. 17. Where you have a Catalogue of the sinnes of Israel this concludes all They caused their sonnes and their daughters to passe through the fire and used divinations and inchantments and sold themselves to doe evill in the sight of the Lord to provoke him to anger Therefore the Lord was very angry with Israel and removed them out of his sight Out of which places you may see what is the issue of the sinne of the wicked what the scope upon which their wit and will and wayes are wholly set namely to provoke the Lord to anger and that sinne in this respect is enmity to God and sinners enemies I thinke it is plaine enough for is not this enmity to doe all things that we know will thwart and crosse a man and to omit and neglect any thing that might in any sort be to his liking to delight to grieve and vexe and fret him which the wicked doe in sinning against God Secondly I might further illustrate this from another peevishnesse which the Apostle Paul hath observed in our nature which is such that the Law of God which should be a bridle to restraine and curbe our lawlesse luft is a spurre to provoke and pricke it forward to runne more violently the more God forbids sinne the more we bid for it the more greedily we desire it Sinne saith the Apostle Rom. 7. 8. Taking occasion by the Commandement wrought in me all manner of concupiscence for without the Law sinne was dead for I was alive without the Law once but when the Commandement came sinne revived and I dyed And the Commandement which was ordained to life I found to be unto death for sinne taking occasion by the Commandement deceived me and by it slew me As if we did sinne upon purpose so much the more because it is offensive to God to displease him and as you had it even now to provoke him to anger and if God had need to deale with us as he did in the story who was wont to command the contrary when hee would have any thing done because he knew they would crosse him and as the Philosopher cousend Alexander who thinking that he would make sute to him to restore his Country which he had ruined from which he was utterly averse when he saw him come toward him swore he would deny whatsoever he should desire and he therefore demanded the cleane contrary of what he intended that he would not restore his Country and by that wile sped in his sute because he did not speed Thirdly I might further presse this because our disposition is such naturally toward God for the most part as we will be most refractary in those things which he most earnestly requires at our hands if there be any service more pure to him any performance of ours more precious then other in his sight any duty that he delights in we are more aukward and untoward to that as if we did it of purpose to displease him and to provoke him to anger and I could instance here particularly in the Sanctifying of his day in private and frequent prayer and many other the like but this that hath beene said already may suffice concerning the first the displeasing of God to shew that it is a character of enmity a badge of hatred and as it is said in the Gospell of the Tares sowne while the husbandman slept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy hath done this so the wicked that doe this continually may be branded in the forehead with this marke and knowne to bee an enemie Secondly the second act of enmity whereby the wicked men seeke to bring evill upon God is by dishonouring him which they doe in sinning many wayes both in conceiving very meanely and basely of him in their minde or else they could not sinne and so speaking diminitively of his Majestie yea blaspheming his holy Name as also in the very sinne it selfe which as it brings a deformity upon themselves is dishonourable to him as the Creator and as it is a difformitie from his holy Will and disobedience thereto is dishonourable to him as the King and Governour of all things for as the mangling and defacing of some noble Pictures robs the Artificer of his deserved praise and so tends to his disgrace and as the disobedience of the Subjects is a dishonour to their Soveraigne so we blurring and mangling of our owne soules with sinne and the Image of God in them doe impaire the glory of his Wisedome and Workemanshippe of which hee made them to have beene Statues and Monuments and rebelling against him deny him the glory of his power and Soveraignetie and make both his Wisedome and Power to be called in question the defects that be in us redounding in some sort to the discredit of him that made us as though hee wanted either power or wisedome to have prevented or to redresse it Now ye know that God made all things to
to his honour with this prophane Epitaph The sweetest life is to understand nothing Lastly Love is witty in devising meanes to injoy the party beloved if wanting to procure it if gotten to perpetuate if lost to rerecover union with him But is there any such thing in the wicked towards God No truely For my people saith the Lord in Jeremie 4. 22. is foolish they have not knowne me they are sottish children and they have no understanding they are wise to doe evill but to doe good they have no knowledge I might inlarge this but I must passe to that which is behinde for though wee have viewed the intellectuall part of the carnall man and can observe no footsteps of the love of God yet perhaps his will and affections are better which are indeede the proper reason of Love but if there be so little light in the understanding I am afraid there is little heate to be expected in them What the eye sees not the heart rues not is so of sorrow a and a liking is derived from looking and who knowes not b Ignoti nulla cupido The will moves when the understanding gives the watch-word and depends upon it as the Verdict of the Iury upon the Judges information and that as wee have seene that his understanding hath no tang of the love of God in the first place so it must needes follow Secondly in the second place Not his will and affections neither which you shall understand if you runne over in your minde but three kind of affections First such as are conversant immediately about the good wee love either absent as Desire or present as Joy where there is no joy in the presence of God in the light of his countenance nor desire of it where there is no delight in his Ordinances nor desire to them which should leade us as it were by the hand to him to heare him speake in his Word to us or to speake in our prayers to him to walke with him in obedience of his Commandements where there is no cheerefull intertainment of messengers that come froÌ„ him no delight or desire to heare of him which is evident of the naturall man to God you shal pardon me if I beleeve not that there is any here Secondly looke upon such affections as are occupied about the will that are contrarie to the good 1 of love either absent as feare or present as griefe where there is no feare of the losse of the former good even now mentioned or griefe if through our fault or negligence wee have lost them I thinke my caution will not deserve blame if I dare not trust with such a rich Jewell such a precious grace as the Love of God is without better security than their simple word a better pawne than their bare profession Thirdly looke upon their anger a mixt affection the object it selfe being evill indeede but the motive good whereby the mind rises against some evill of difficulty that hinders it in the prosecution of some good where there is not an holy anger a zeale an indignation against sinne or Satan the world or the flesh that either diminisheth the good of God or derogates from his glory as wee love him for him selfe amore benevolentiae or desturbs our union and conjunction with God as we love him for our onely happinesse amore concupiscentiae in this cause t is true that Phavorinus in Collins saith of of anger in great wits It is well neigh or almost a noble passion and where this is not to be found at least in some measure and it is impossible it should be found in wicked men and carnall that is true which Austin saith in a like case Qui non zelat non amat and you may conclude The love of God dwells not in him You see then how a naturall man doth not love God with all the minde nor with all the heart and perhappes it will be needlesse to touch the third with the whole strengh because as the understanding composes the Ditty so the will chants the Song and after these the rest of the powers and parts will dance yet we will mention this too as we have done the rest and but mention it and that may note the highest intension of the other that they must be set at the highest pegge and pitch that can be and that both in actu primo secundo but wee will take it now for all other things by which the former doe use to manifest their love and they are three First a mans tongue secondly the rest of his members thirdly his goods All these how willingly will they be imployed about that we love with what dexteritie what diligence what expedition will they behave themselves therein Well might Plato descant upon the word Whom men call Love the immortall call winged for love hath two wings when it is to goe to or for the thing that is loved but on the contrary what dulnesse what deadnesse what difficulty is there for a carnall man to performe any service for God which is an evident argument there is no love but I doe but name this I should come to the Positive Hatred which I principally and onely intended My purpose is not to repeate any thing that hath beene said concerning those two degrees of hatred of God which are to be found in every naturall and unregenerate man Comparativè whereby he comes short both of that which he owes him and that which he bestowes most freely upon other things and Negativè whereby hee denies him that love that he requires in all particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither loving him with all his minde or all his heart or all his might neither will inlarge any of them but proceede rather to shew The third degree the positive hatred that every carnall man hath towards God and as this is most properly Hatred so it is principally to be considered for though that be a pittifull condition man in whom the Image of God is should so farre degenerate from his nature as to preferre in his affections the creature before the Creator and as the Apostle speakes Rom. 1. 25. They worshipped and served the creature before the Creator who is God blessed for ever and that yet worse to yeeld him no love no service at all yet to harden the forehead to professe open enmity to proclaime warre against him to make our understandings or wills and affections our tongues together with all our members which â—hee hath formed and fashioned with all our outward good things which his providence hath fastened upon us to make all these as so many weapons of unrighteousnes to fight against him I know not whether I should say that it stirres more misery or more madnesse but this I thinke you all conceive that it is the toppe and heighth of both But so it is with every sonne of Adam in his naturall condition by the same reason that