Divine Comforts, Chapter 5
CHAP. V. A Fourth Property of the Subject of Comfort, Inoffenſive Conſcience.
4. THis Sacred Writer was one that took ſingular care not to live under the reproach of his own Conſcience; That herein did exerciſe himſelf always to have a Conſcience void of Offence towards God and toward Man, Act. 24.16.
1. What apprehenſions he entertain'd of that which is diſpleaſing to God we may judge, 1. By his applications to and pleadings with God for Vengeance upon the workers of Iniquity, Ver. 1, 2, 3, 4. 2. By his deep ſenſe of the Omnipreſence and Omniſcience of God, which he vehemently urges as a preſſing Argument to reſtrain and awe Men from Sinning, ver. 8, 9, 10, 11. 3. By his eſteeming it a part of Bleſſedneſs to learn Righteouſneſs under Divine Chaſtiſements, ver. 12. 4. By his enmity againſt Wicked Men, which he was ſo wiſe and good, as not to direct againſt their Perſons as ſuch, but only as infected with odious Crimes, ver. 16. and the whole current of the Pſalm. 5. By his accounting and acknowledging it a ſpecial Mercy to be upheld by God, when ready to ſlip, ver. 18. which I unnderſtand of ſliding into Sin*which is argued and proved. c. 11. 6. By his deprecating the fellowſhip of a Throne of Iniquity with God, ver. 20. The Queſtion there, Shall the Throne, &c. is to be reſolv'd into a Negative Propoſition. It cannot, ſhall not. Why? What becauſe a Throne? No aſſuredly, 'tis then the Iniquity that dethrones and hurles it down from Communion with Heaven, into Confuſion with Hell. And ver. 23. expoſes to a certain and remedileſs cutting off and ruin. This was the Holy Authors ſenſe of Sin in others; and can any Man do thus that makes no conſcience of diſhonouring God by Omiſſions or Commiſſions? Would a Man of his Condition, Underſtanding and excellent Qualifications, proſecute other Mens Crimes with ſuch a height and heat of Enmity, and yet be at peace with and palliate his own? Arraign Treaſon in others, and allow it in himſelf? Enhaunce Publick Wickedneſs, and hug Perſonal? The aggravations whereof he was more privy to than of any Man's beſide, and knew that the Treacheries of a Friend are worſe reſented than the Violences of an Enemy. 'Tis his own reaſoning, Pſalm 55.12, 13. Would he not with an implacable Vengeance purſue, and exterminate every Sin in himſelf, that his own Soul might not become the Butt and Mark for that all-intelligent Vengeance of Heaven, which he truly thought did look with ſuch a formidable aſpect upon others? And if ſo, he muſt maintain a perpetual jealouſie of, and watchfulneſs over both Heart and Ways; and make Repentance a daily buſineſs, proſecuting his Corruptions to the very Death in Mortification, living in a never-ceaſing Combate with Satan, and this preſent inticeing World, as affraid of breathing in the Devils Air, or walking upon his Ground, or within his Pale; with a Religious warineſs obſerving every ſtep, leaſt it ſhould be upon a Snare, or into a Precipice, as became a Man after God's own Heart, whoſe whole courſe of Life was deſignedly a walk with God. Would not a Man of this Conſtitution, with a ſingular Providence and Caution, eſchew all appearances or occaſions of, or Temptations to Evil, of every kind, both Spiritual and Carnal? ſince both alike are viſible to that God, who hath [foreign] an Eye every where, to direct his Vengaence, ver. 9, 10. Pſal. 10.14. Would nor this complexion of Soul, oblige his utmoſt endeavours and diligence, circumſpectly to keep his Heart, and engage the aſſiſtance and care of Almighty Grace, to be his ſecurity againſt whatever might entangle or defile it. I do not queſtion but that with the higheſt ſolicitude and Conſcience, he attended the juſt and watchful Government of his Actions, under the command of theſe Perceptions he entertain'd of the inviſible Eye, ver. 9. and of his moſt ſecret imperceptible Thoughts, upon the Senſations he retain d of God's intuition and cenſure of all humane Cogitations, ver. 10, 11. Which may be thus rendred. He that teacheth Adam Knowledge, the LORD knowing the thoughts of [Adam] becauſe they are [Abel] Vanity. The Septuagint tranſlate [foreign] not participially but verbally, and Adam, Abel, appellatively, and ſo they ought, and Adam plurally, Abel not in the Abſtract, but Concrete, thus; The LORD knoweth the Thoughts of Men that they are vain, which the Apoſtle follows in all but the verſion of Adam, which with him is [the Wiſe] 1 Cor. 3.20. The Lord knoweth the Thoughts (or Reaſonings as 'tis rendred Luk. 9.46.) of the Wiſe, who of all Men have the greateſt skill and cunning to hide their Thoughts, and the higheſt abilities to ſolidate, improve, direct and govern their reaſoning and thinking Powers, that if any Mens, their Cogitations and Diſcourſes, one would think, might be above the brand of the Text. The reaſon of this change I cannot determine, 'tis ſatisfactory that it was made by the inſpiration of the Holy Ghoſt, who beſt knew his own meaning. But ſhall I offer a Conjecture? The Appellative Adam points to the firſt Man, from whom the denomination is drawn. And before his fall, no doubt Adam was poſſeſt of a degree of Wiſdom, paramount to all his Poſterity, Solomon not excepted; and this Name was impos'd upon him, when he flouriſh'd in the glory of that excellent Spirit. I do not queſtion, but that even in his collapſed Nature, a degree thereof was preſerv'd ſuperiour to all in his Succeſſors, unto whom 'tis derived very much rebated, partly though corruption, partly through feminine imbecility. For the difference of natural abilities in Man and Man, or Man and Woman ariſes not from the ſpiritual part; all Souls being equal in Nature, Faculties and Power. But the defect of Vital Flame, or Natural Heat and Spirits cauſing an indiſpoſition of Organs in their firſt Formation, with a coolneſs and torpidneſs in the Animal Spirits, the Souls Vehicle and immediate Inſtrument in its Operations ad extra; is the true Origin of all thoſe Imperfections viſible in the Intellectuals, both of that cooler Sex, and the other; and all may be encreaſed by the Immorality and Intemperance of Parents, or other accidental Cauſes, Diſeaſes, Paſſions, External Occurrents, &c. Now may not St. Paul in tranſlating [Adam the wiſe] allude or have ſome reſpect to the incomparable Wiſdom of that ſource of Humane Nature? However it was moſt accommodate to the tenour of his Diſcourſe there, and not aliene from the ſcope of Place here. For undoubtedly thoſe he calls Brutiſh and Fools, ver. 8. and Proud, ver. 2. had no humble apprehenſions of their own Abilities; but did imagin that in their Oppreſſions they dealt wiſely, as the Aegyptians, Exod. 1.10. Atheiſts, Deiſts, Perſecutors, generally conceiting themſelves the wiſeſt of Men, and the profoundeſt of Politicians; but the reſt of the World only a knot of Addle Eggs. Yet the Holy Ghoſt, who beſt knows, and never can be out in his Judgment of Men, both here and other where, even in this Book, calls them by their proper Names as Pſal. 14. and 53. Folly, Atheiſm, Perſecution, are both in Scripture and Nature individual inſeparable Companions, and no marvel. For if a Man can be ſuch a Fool as to turn God out of the World, and Being, in his Thoughts; no wonder if he be ſuch a Barbarian as to turn Men, who are moſt God-like, out of the World, with his Hands; and again if a Man can be ſo beſtially Savage, as to embrew his Hands in the Blood of Innocents, 'tis his Intereſt to be ſo fooliſh as to believe there is no Providence and God. I therefore again demand whether it be poſſible, for a Man, living under the dominion of theſe moſt rational Notions of God, and the folly, brutiſhneſs, and madneſs of working Iniquity, to contradict all the Principles of Senſe, Reaſon and Religion, in ſo high a degree as to invoive himſelf in the ſame Condemnation? Could a Man ſenſible of Divine obſervance of, and animadverſion upon vain Thoughts, indulge ſuch in his own Mind? and if not vain, ſure much leſs vile and wicked. Will a Man confidently believing and aſſerting the all-intelligent Nature of God, here repreſented under the Metaphor of Hearing, dare to permit his Tongue to take an unbecoming Parrheſy, or liberty of bolting out any thing? Shall that Mouth ſpit froth or filth in the Face of Heaven, which profeſſes that 'tis all Ear and Eye? Laſtly, How can he who is ſo thorowly perſwaded of God's inſpection, with an avenging Eye, as to account thoſe brutiſh and Fools that disbelieve it: Be ſo impudently daring and flagitious, as (like that Blaſphemous Dicer in Fincelius) with impious and accurſed Hands to throw his Dagger againſt Heaven, and ſtick it in the Heart of God? Oh Helliſhneſs! Oh Horror! I mean be wicked in his Works, which is Deicide, or God-killing. Indeed a Man, i. e. one endowed with intelligent and reaſoning Powers, who can proportion his Senſations to the nature of things, much more a Chriſtian Man, that borrows his Light and Eyes too, in a more eſpecial manner from Heaven, muſt needs behold more uglyneſs and odiouſneſs in Sin, than any thing imaginable. For we do not take our meaſures of Privatives, from themſelves meerly, but that poſitive Being and Goodneſs to which they are oppoſed, and the excellency of the Subject wherein they are ſeated. Blindneſs therefore in Man, the moſt noble Creature endowed with Senſe, is a greater evil than in a Brute, eſpecially ſince Man is capable of uſing ſight to more worthy and eximious purpoſes. Sin is a privation of Holyneſs, which is the only mean to bring Man to the poſſeſſion of infinite Goodneſs. Heb. 12.14. Without Holineſs no Man ſhall ſee the Lord. Matth. 5.8. Bleſſed are the pure in Heart for they ſhall ſee God. So Iſa. 33.15, 17. Sin therefore is the greateſt Evil, becauſe it deprives mediately of the greateſt Good natural [or ſupernatural] God; and as it deprives immediately of the greateſt good Moral Holineſs. As 'tis contrary to the purity of the Creature it is but a finite evil; but infinite as contrary to the Purity of the Creator. As a violation of the Law and Principles of Nature and Reaſon in us; 'tis only of a limitted Malignity, but of a boundleſs and unlimited Peſtilency, as a violation of the Law and Principles of Holineſs in God. 'Tis a tranſgreſſion of the Law of God, therefore a contempt and ſcorn put upon his infinite Authority, and Juſtice, and Holineſs, and Power, and Goodneſs, and Glory, and Happineſs. One would imagin it was but a light matter to eat the Fruit of a Tree in Paradiſe; but 'twas no light matter to do it againſt a great God, againſt the expreſs prohibition, and in a ſlighting neglect of, or vilifying diſregard or deſpite to the ſevere Sanctions of an infinitely Wiſe, Holy and Juſt Creator. Therefore Infinitennſs it ſelf being concerned in Sin renders it exceeding ſinful; whence nothing in it more afflicts a good Soul, than its contrariety and offenſiveneſs to that glorious Majeſty. And indeed Sin as Sin is againſt none but God. The Facts that are ſinful as being againſt God, may be hurtful or injurious as againſt Men; but the formal nature of Sin lies not in that, neither is the violation of Humane Laws, therefore a Sin, becauſe againſt the Sanctions of Man; but only becauſe and as far as Violations of the Law of God, immediately in the matter, or remotely in the Tranſgreſſion of the Fifth Command requiring ſubjection to Authority. Therefore ſays David, Pſal. 51.4. Againſt thee, thee only have I ſinned. What? Becauſe being King he was by no Man Challengable, to none accountable for any wrong but God alone? Admit this true in Theſi, yet in Hypotheſi 'tis abſurd and ridiculous, as part of an Addreſs to God, and an exerciſe of Repentance. If it be not underſtood comparatively, or with reſpect to the formality of Sin; ſpoken abſolutely, 'tis abſolutely falſe. In Sin there is a Fault and a Guilt, ſo in David's Murther, and Adultery. Conſider the former, taking away Life is ſometimes Juſtice: When is it a Fault? only when againſt Law. What Law? God's or Man's? Not as againſt Man's further than as firſt againſt God's. For Man's Law cannot make that Murther which is Juſtice by the Law of God; nor the contrary. That is Man cannot reverſe what God hath eſtabliſhed. 'Tis therefore the Divine Law in Nature or Scripture, and that alone which determines concerning the Faultineſs or Faultleſſneſs of matters Originally and Architectonically; Man's Law only Secondarily and Subordinately. The formal reaſon then of the faultineſs is the contrariety to the Law of God. And nothing is Sin, meerly in reſpect of the matter, but the Formality. So the taking away Ʋriah's Life, was not a fault merely as taking away Life; for had he been a Criminal that would have been Juſtice: But a Sin it was only under the notion, as 'twas taken away under ſuch Circumſtances, as the Law of God diſſallow'd. The matter of the Sin therefore was againſt Ʋriah, but the Form and Eſſence of the Sin did conſiſt in nothing but only in its being againſt God, a Tranſgreſſion of the Law of God, 1 Joh. 3.4. So then, 'tis not the Offence againſt Man ſimply and abſtractly conſidered; but the Offence againſt God, that properly and formally conſtitutes Sin. Every wrong that is in Sin to our ſelves, to Men, to our fellow Creatures, that groan under their thraldom to our Luſts, and fare worſe for their ſake, ſhould affect us, but moſt of all the wrong we do to God, as being the greateſt injury againſt the greateſt Majeſty. For even upon Earth, Crimes advance in their heinouſneſs, according to the degree and dignity of Perſons. To call a mean Man Knave is a light matter, ſcarce actionable; to call a Nobleman, Scandalum Magnatum, deeply finable; to call the King ſo, Treaſon, puniſhable with Death. Oh then, what is Blaſphemy or any Sin againſt the King of Kings, the infinitely glorious King of Heaven and Earth. Common ſenſe will aſſure us, that the more miſchief and hurt a Sin does, or may do, the greater it is, and merits greater Puniſhments. Now the more publick and uſeful any Perſons are, ſo much the more miſchievous are any actings againſt them; becauſe Government is eſſential to the good of the whole Community, and therefore thoſe who make attempts againſt Men in Publick Place and Authority, ſtrike at and attempt the deſtruction of all ſubject to their Juriſdiction. To kill a Judge upon the Bench is High Treaſon, both as a vertual acting againſt the King, and alſo as a murthering the Juſtice of the Nation, a violence againſt the Right, and Property, and Life of all, that are or may be in a capacity to receive Juſtice from him. So to kill the King is vertually a killing the whole Kingdom, with its Honour, Authority, Juſtice, Right, Property, Government, all that the King is entruſted with, the Privileges, Laws, Liberties, and Immunities of all Men. Sin therefore is an Evil tranſcendently great, above all Expreſſion, above all Imagination, as a horrid miſchievous attempt againſt the Life, the All of God himſelf.
1. Vertually and Practically as far as in the Sinner lies it annihilates,
1. The Being and Preſence of God. For to do that abominable Evil, in his very Eye-ſight, which the preſence even of a little Child would reſtrain from, this makes nothing of him, lays him lower than the ſillyeſt moſt deſpicable of his Creatures, makes him leſs and more contemptible than a very Baby, and ranks him with Irrational and Non-intelligent Beings, which is to un-God him.
2. It Annihilates the Authority and Legiſlative Power of God. For to tranſgreſs notwithſtanding the impreſs hereof, upon the Law, is in effect to averr, that there is no ſuch thing, that 'tis but a Fable, a Fancy, nay, 'tis to deſpiſe and ſpurn it out of the World, which is to kick out the Being of God. For that which has no Authority cannot be God.
2. 'Tis a direct affront to the Holineſs of God, as perfectly and irreconcileably repugnant to it; and Contraries as far as they can deſtroy each other. By thy Impurities thou thruſteſt God out of thy Soul; he departs when this Evil Spirit enters with allowance; he bears an eternal Antipathy againſt it, cannot live together it. There can be no Communion betwixt God and Bolial. If Idols be ſet up God is tumbled down. If Sin muſt live within thee thou doſt thy utmoſt to make God die, ſtabbing him to the Heart in that which is the Heart of all his Perfections his Holineſs. He cannot live if that die.
3. 'Tis a Challenge to his Juſtice, and would Duel it to Death. For whilſt I am not affraid of, and reſtrain'd from Sin by the Sanctions of the Law, I ſend a Defiance to the Juſtice of God, and ſet my ſelf above it, trample it under my Feet, with drawn Sword, drive it before me gaſht with innumerable Wounds, make a Diſh-clout of it. For did I believe that there were any ſuch thing indeed as Omnipotent Righteouſneſs, to vindicate to the utmoſt all violations of the Law, 'twould effectually curb and quell the licentiouſneſs of my Spirit and Actions; but whilſt it does nothing with me, I make nothing of it. By not ſtanding in awe of it any more than if it were not; in effect I do my utmoſt endeavour that it be not. I take away its being as to my ſelf, and as far as in me lies to all the World, by making a ſlight of it. How theſe Attributes Holineſs and Juſtice are the Nobleſt Life of God, his richeſt Glory, which whilſt I I rob him of, I labour to deſtroy him.
Laſtly, Sin is a Contradiction (or Contrafaction rather) to Gods Government, an oppoſition to and counteracting his Regality, Dominion and Rule over the Rational World; Treaſon, Rebellion againſt the Soveraign Majeſty of Heaven. Yea any the leaſt Sin is no leſs. One would think that a partly enforced tranſgreſſing a Law of God, in mere indifferent matter, when done with a good intention, for a good end, were the leaſt of all Sins. And ſuch was Saul's ſparing the beſt of the Amalekites Cattle for Sacrifices to God, 1 Sam. 15. Saul was but newly ſettled in his Kingdom, and ſome grumbled at his Government, 1 Sam. 10.27, and 11, 12. In this not throughly compoſed ſtate of affairs God commands him to deſtroy utterly the Sinners, the Amalekites, and all they had, chap. 15.3. But he for fear of the Peopel, ver. 24. i. e. leaſt they ſhould be diſcontented with him, and upon his not hearkning to them, ver. 24. obeying their Voice, be alienated from him and his Government, as a Man of a ſtubborn inflexible Spirit, and uncounſellable, ſpared the beſt of the Cattle for Sacrifices to God, ver. 15. A good and laudable end, had it otherwiſe been duly circumſtantiated. Yet this God calls Rebellion, ver. 23. and equalls it with the moſt horrid Crimes Witchcraft and Idolatry; and puniſhes it with the utter rejection of Saul and his Houſe from the Kingdom, 1 Sam. 20.17, 18. Now Rebellion is Treaſon, to our power deſtroying the Soveraignty of God, therefore his Being and Life. But an attempt againſt the Life of God is an Evil aſtoniſhingly great and hainous. For
1. 'Tis in effect a hurling the whole Creation into Ruin and Confuſion, becauſe it cannot poſſibly ſubſiſt a Moment without him. But,
2. And, eſpecially, 'tis a vertual annihilation of God himſelf, i. e. of Infinite Perfection; and to deſign, nay to effect, the deſtruction of all Created Nature, is nothing in compariſon of acting toward the deſtruction of the Diety. For to him the whole World is as nothing, all Nations but as the drop of a Bucket, and the light ſmall duſt of the Balance, Iſa. 40.15. The World being but finite, to Murther and Ruin all of it intirely, Angels, Men, Brutes, Inanimates, would but be a finite Evil. But God being an Infinite Nature, a vertual deſtroying him muſt needs be an Evil vertually infinite; and 'tis but Juſtice to proportion Puniſhments to Crimes; eſpecially where the only ſaving Remedy of infinite value is contemned, which is another act of God-ſlaughter or Murther. The Holy Ghoſt therefore calls it a Crucifying afreſh the Son of God, and putting him to open ſhame, Heb. 6.6. And which comprehends yet more Indignity, a treading under Foot the Son of God, and accounting the Blood of the Covenant wherewith he (or rather it, viz. the Covenant) was Sanctified (See Heb. 9.18, 19, 20, 22, 23.) a common (tranſlated unholy) thing, and doing deſpite to the Spirit of Grace, Heb. 10.29. Wilt thou not then, Oh my Soul, diſlike, diſavow, relinquiſh, deteſt and abhor this greateſt of Evils; for God's ſake whom it ſo highly affronts, and offends. Shall any of this abominable curſed thing cleave unto thee? And wilt thou in Affection adhere to it? Oh let the honourable Reſpect and Veneration thou beareſt to that ever adorable infinite Nature, which thou unconceivably wrongeſt by every Sin, prevail with and overcome thee, to a willingneſs to debaſe and loath thy ſelf for that Evil, that only Evil, Ezek. 7.5. Evil beyond all ſuperlative, even to an Hyperbole, Rom. 7 13. How canſt thou do leſs than proſecute with an indignant and implacable Malice thoſe baſe ſenſual deſires, which have glu'd thee to the preſent, dreggy, dirty, Dunghil Contentments, of a vain, enſnaring, turbulent, vexatious, defiling World, and diverted to a ſordid wallowing in the naſty puddle and ſink of all Moral Pollutions thoſe noble Faculties which were formed by God to aſcend above all Viſibles, and raviſh themſelves with the view and fruition of his own incomprehenſible Glories. Oh Folly and Frenzy not to be parallel'd or equal'd by all the Bedlams upon Earth! to prefer the Devil and Hell, before God and Heaven. Thou art deſtitute of all Senſe, Reaſon, and Shame if it do not cut thee to the Heart, bleed out at thy Eyes, bluſh in thy Face, and groan in thy Conſcience. Wilt thou then, Oh my Soul, in ſincerity love thy Maker, who is infinitely worthy to beloved? Wilt thou from that Principle engage thy ſelf to the utmoſt againſt every thing which he hates? Shall he to whom thou oweſt thy Being, Beauty, Hopes, and Happyneſs, have that intereſt in thee as to over-rule all thy inward-Motions, and byas them into a courſe perfectly contrary to that wherein they naturally run, and convert all thy Powers into Iraſcibles, or paſſionate yet rational Combatants, againſt thoſe implacable Adverſaries of the Divine and Humane Nature, which turn the World upſide down, and will ere long bury it in Aſhes and Ruins? Oh my Soul, What is there in thy Luſts thut thou canſt Love? What in thy Sin that merits not a Vatinian hate? Is it not all Filth, Poyſon, Curſe, Hell? What, in a thing of ſo peſtilent a Nature, can bewitch thee to dote upon it? Why muſt that which is worſe than all the Devils in the Regions of Infernal Darkneſs, be advanced above thy Self, Vertue, Peace, Comfort, Chriſt and Celeſtial Glory? Are thy reaſonable Powers ſo abominably ſeduc'd and abus'd by falſe and fallacious Shadows, and Phantaſms, as to repreſent that in the dreſs of Heaven, which is the very deformity, foam and venom of thoſe dark Manſions of Horrour? Would any Man in his Wits ever chuſe and embrace thoſe poyſonful Toads and Vipers to lie next his Heart, and be warm in his very inmoſt Affections which to his in tolerable anguiſh and woe, will be gnawing out his very Bowels for ever, and not intermit thoſe torturings for a moment, but augment them gradually to the uttermoſt?
But alas, this is only an Evil to thy ſelf, a poor mean chip of Being. Hell is but a ſenſible Comment and Paraphraſe upon, indeed but an Epitome and Breviate of thoſe Evils which Sin attempts to inflict upon the Deity it ſelf; which being impaſſible, as a Rock of Marble and Adamant, reverberates and reflects back upon the Head of the Sinner, thoſe Arrows of Vengeance which were directed againſt it. Were God capable of ſuffering, ſince he is infinitely ſenſible, Sin would torture him more than all the puniſhments of Hell can poſſibly do the Devils and Damned there. And the Son of God, for the ſame reaſon, and becauſe he ſuffered in ſuch a meaſure, as to give ſatisfaction, which all the Eternal Cruciations of the Damned can never do; did actually feel more evil in Sin, though he never committed any, than there can be evil in the everlaſting Woes of Hell. And 'tis but juſt retaliation, to make the Violaters of that Law of Grace, eſtabliſhed by this Son of God, for the recovery of loſt Man, and his deliverance from the Wrath to come, even all unbelieving finally Impenitents, to feel ſomething of the evil of that wherein he felt much more, and from which they will not be ſaved by him. Oh then my Soul, awake thy ſenſe, and ſuffer with him in this Life, under ſome paining doleful Reflections upon the evil and ſinfulneſs of thy Sin, as an offence and wrong to him. Oh be in bitterneſs for it, for him, as one is in bitterneſs and mourns for his Firſt-born. Let nothing more afflict and vex thee, than the diſpleaſingneſs of thy Sin to God, the deſpite in it to the ſupreme Majeſty of Heaven. Bleed over thoſe Wounds thy Sin has given the Lord of Life and Glory; be every day ſick of that which made him die; aggravate it to the height in thy Meditations; and look to Heaven with the moſt ardent and paſſionate deſires, that God would every day impreſs ſomething more of his own Image upon thee, that thou mayſt hate Sin with the hatred of God himſelf.