fused it to me. I have now an opportunity to deliver myself, and there can be no danger of my being hurt for it God will not be alive to revenge it. And then there will be no God for us to be terrified about, and so keep us in slavery."

Who would trust your heart, that such thoughts would not arise? And others much more horrid! Too dreadful to be mentioned! And therefore I forbear, Those natural men are foolishly insènsible of what is in their own hearts, who think there would be no danger of any such workings of heart, if they knew they had opportunity.

5. You little consider how much your having no more of the sensible exercises of hatred to God, is owing to a being restrained by fear. You have always been taught what a dreadful thing it is to hate God. And you have been taught what a dreadful being God is, and how terrible God's displeasure is; that God sees the heart, and knows all the thoughts; and that you are in his hands, and he can make you as miserable as he pleases, and as soon as he pleases. And these things have restrained you: And the fear that nas risen from these things, has kept you from appearing what you are; it has kept down your enmity, and made that serpent afraid to show its head, as otherwise it would do. If a man were wholly under the power of an enemy, though he were never so much of an enemy to him, he would be afraid to exercise his hatred in outward acts, unless it were with great disguise.... And if it be supposed that such an enemy, in whose power he was, could see his heart, and know all his thoughts, and apprehended that he would put him to a terrible death, if he saw the workings of malice there, how greatly would this restrain! He would be afraid so much as to believe himself, that he hated his enemy; but there would be all manner of smothering, disguise, and hypocrisy, and feigning even of thoughts and affections.

Thus your enmity has been kept under restraint; and thus it has been from your infancy. You have grown up in it, so that it has become an habitual restraint. You dare not so much as think you hate God. If you do exercise hatred, you have a disguise for it, whereby you endeavor even to hide it

from your own conscience; and so have all along deceived yourself. And your deceit is very old and habitual; and hence you are so difficultly convinced. But this has been only restraint: It has been no mortification. But there has been an enmity against God in its full strength. It has been only restrained like an enemy that durst not rise up and show himself.

6. One reason why you have not felt more sensible hatred to God, may be because you have not had much trial of what is in your heart. It may be God has hitherto in a great measure, let you alone. The enmity that is in men's hearts against God, is like a serpent, which, if he be let alone, lies still; but if any body disturbs it, will soon hiss, and be enraged, and show its serpentine spiteful nature.

Notwithstanding the good opinion you have of yourself, yet a little trial would show you to be a viper, and your heart would be set all on rage against God. One thing that restrains you now is your hope. You hope to receive many things from God. Your own interest is concerned; you hope to make great gains of God. So that both hope and fear operate together, to restrain your enmity from such sensible exercises as otherwise would be. But if once hope were gone, you would soon show what you were: You would soon feel your enmity against God in a rage.

7. If you pretend that you do not feel enmity against God, and yet act as an enemy, you may certainly conclude, that it is not because you are no enemy, but because you do not know your own heart. Actions are the best interpreters of the disposition: They show, better than any thing else, what the heart is. It must be because you do not observe your own behavior, that you question whether you are an enemy to God. What other account can you give of your own carriage, but only your being God's enemy? What other can be given. your so opposing God in your ways; walking so exceeding contrary to him, contrary to his counsels, contrary to his commands, and contrary to his glory? What other account. can be given of your casting so much contempt upon God; your setting him so low; your acting so much against hist authority, and against his kingdom and interest in the world?

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What other account can be given of your so setting your will in opposition to God's will, and that so obstinately, for so long a time, against so many warnings as you have had? What other account can be given of your joining so much with Satan, in the opposition he is making to the kingdom of God in the world? And that you will join with him against God, though it be so much against your own interest, and though you expose yourself by it to everlasting misery?

Such like behavior in one man towards another, would be looked on as sufficient evidence of a man's being an enemy to another. If he should be seen to behave thus from time to time, and that it was his constant manner, none would want any better evidence, that he was an enemy to his neighbor. If you yourself had a servant that carried it towards you, as you do towards God, you would not think there was need of any greater evidence of his being your enemy. If your servant should manifest so much contempt of you; should disregard your commands as much as you do the commands of God; and should go so directly contrary; should in so many ways act the very reverse of your commands; and should seem to set himself in ways that were contrary to your will so obstinately and incorrigibly, without any amendment from your repeated calls and warnings, and threatenings; and should act so cross to you day and night, as you do to God; when you sought one thing, he would seek the contrary; when you did any work, he would, as much as in him lay, undo and destroy your work; and should continually drive at such ends, as tended to overthrow the ends you aimed at ; when you sought to bring to pass any design, he would endeavor to overthrow your design; and should set himself as much against your interest, as you do yourself against God's honor. And you should moreover see him, from time to time, with others that were your declared mortal enemies ; and making them his counsellors so much as you do the devils, God's declared mortal enemies: And hearkening to their counsels, as much as you do to Satan's temptations: Should you not think you had sufficient evidence that he was your enemy indeed?

Therefore consider seriously your own ways, and weigh your own behavior. "How canst thoù say, I am not polluted? See thy way in the valley, know what thou hast done, Jer. iii. 23.

Object. II. Natural men may be ready to object, the respect they show to God, from time to time. This makes many to think that they are far from being such enemies to God. They carry it respectfully towards God: They pray to him in secret, and do it in as humble a manner as they are able. They attend on public worship, and take a great deal of pains to do it in a decent manner. It seems to them that they show God a great deal of respect; they use many very respectful terms in their prayer; they give him all the honor they can; they are respectful in their manner of speaking, and in their voice, and their gestures, and the like.

But to this, I

Answer, That all this is done in mere hypocrisy. All this seeming respect is feigned, there is no sincerity in it; there is external respect but no respect in the heart; there is a show, and nothing else. You only cover your enmity with a painted vail. You put on the disguise of a friend, but in your heart you are a mortal enemy for all that. There is external honor, but inward contempt; there is a show of friendship and regard, but inward hatred. You do but deceive yourself with your show of respect, and endeavor to deceive God; not considering God looks not on the outward appearance, but he looks on the heart.

Here consider particularly.

1. That much of that seeming respect which natural men show to God, is owing to their education. They have been -taught from their infancy that they ought to show great respect to God. They have been taught to use respectful lan guage, when speaking about God, and to behave with solemnity, when attending on these exercises of religion, wherein they have to do with God. They, from their childhood, have seen that this is the manner of others, when they pray to God, to use reverential expressions, and a reverential behavior before him. And their show of respect, which they make to God, is owing, in a great measure, to this.

Those who are brought up in places where they have commonly, from their infancy, heard men take the name of God in vain, and swear, and curse, and blaspheme; they learn to do the same, and it becomes habitual to them so to do. And it is the same way, and no other that you have learned to behave respectfully towards God; not that you have any more respect to God than they; but they have been brought up one way, and you another. In some parts of the world, men are brought up in the worship of idols of silver, and gold, and wood, and stone, made in the shape of men and beasts. "They say of them, Let the men that sacrifice, kiss the calves," Hos. xiii. 2. In some parts of the world they are brought up to worship serpents, and are taught from their infancy to carry it with great respect to them. (And in some places they are brought up in worshipping the devil, who appears to them in a bodily shape; and to behave with a show of great reverence and honor towards him. And what respect you show to God has no better foundation; it comes the same way, and is worth no more.

you.

2. That show of respect which you make is forced. You come to God, and make a great show of respect to him, and use very respectful terms, with a respectful, reverential tone and manner of speaking; and your countenance is grave and solemn; and you put on an humble aspect; and you kneel, and use humble, respectful postures, out of fear. You are afraid that God will execute his wrath upon you; and so you feign a great deal of respect, that he may not be angry with "Through the greatness of thy power shall thine enemies submit themselves unto thee," Psal. lxvi. 3. In the original it is, “shall thine enemies lie to thee." It is rendered therefore in the margin, "shall yield feigned obedience unto thee." All that you do in religion is forced and feigned. Through the greatness of God's power, you yield feigned obedience. You are in God's power, and he is able to destroy you; and so you feign a great deal of respect to him, that he might not destroy you. As one might do towards an enemy that had taken him captive, though he at the same time would VOL. VII.