_Direct._ III. Consider that to think ill of God, is to think him to be a devil; and to think ill of godliness, is to take it to be wickedness: and can man be guilty of a more devilish crime? Nay, is it not worse than the devil that tempteth you to it can commit. To be God is to be good, even the infinite, eternal, perfect good, in whom is no evil, nor none can be. To be a devil, is to be evil, even the chief that do evil, and would draw others so to do. It is not an ugly shape in which a painter doth represent the devil, which showeth us his ugliness indeed: an enemy of godliness is liker to him than that picture: it is his sinfulness against God, which is his true deformity. Therefore to suspect God to be evil, is to suspect him to be the devil, so horrid a blasphemy doth this sin partake of. And if godliness be bad, then he that is the author and end of it cannot be good.
_Direct._ IV. Consider what horrible blindness it is to impute men's faults to God, who is the greatest adversary to sin in all the world, and who will most severely punish it, and to godliness, which is perfectly its contrary. There is no angel in heaven so little to be suspected to be the friend of sin as God. Creatures are mutable in themselves; angels have the innocent imperfection of creatures; saints on earth have a culpable imperfection through the remainder of sin. If you had only suspected these, you might have had some pretence for it; but to quarrel with God or godliness, is madder than to think that light is the cause of darkness.