make us more miserable in the end, as he is to solicit or desire our service, or as we can be to obey him. Let us therefore use our utmost endeavours, that we may be free from this bondage and servitude; and accordingly let us consider, (1.) That Satan has no right to our service. Though he be permitted to rule over the children of disobedience; yet he has no divine grant, or warrant for it, to render it lawful for him to demand it, or us to comply therewith, and he is no other than an usurper, and declared enemy to the king of heaven; and, though sinners are suffered to give themselves up to him, this is far from being by divine approbation; therefore, (2.) Let us professedly renounce, groan under, and endeavour, through the grace of God to withdraw ourselves from his service, whenever we are led captive by him, and not be his willing slaves, to obey him with our free consent, or out of choice, and with pleasure; and, in order hereunto, (3.) Let us list ourselves into Christ’s service, put ourselves under his protection, and desire his help, against the wiles and fiery darts of the devil. (4.) Let us improve the proclamation of liberty made in the gospel, and rejoice in it, as the most desirable blessing, _If the Son make you free, then shall ye be free indeed_, John viii. 36. The last thing observed in this answer, is, that, as fallen creatures we are justly liable to all punishments in this world, and that which is to come; by which we are to understand, not only the consequences of original sin, imputed to, but inherent in us, and increased by that guilt which we daily contract, which exposes the sinner to punishment in both worlds, in proportion to the aggravations thereof. This we are led to speak to, in the two following answers.[82] Footnote 79: _See Aug. contra Julianum, Lib. V. cap. 8. Ego non dico, parvulos sine baptismo Christi morientes tanta pœna esse plectendos; ut eis non nasci potius expediret. Et ejusd. de peccat. merit. & remsis. Lib. I. cap. 16. Potest proinde recte dici, parvulos eine baptismo de corpore exeuntes, in damnatione omnium mitissima futuros._ Footnote 80: _See Quest._ cli. clii. Footnote 81: _Vid Bez. in loc. Ubicunque Ira est, ibi & peccatum; quo sine exceptione involvi totam humanam gentem idem testatur, Rom. i. 18. Sed naturam tamen intellige non quatenus creata est; verum quatenus per Diaboli suggestionem corrupta est a seipsa._ Footnote 82: It has been frequently objected, if they that are in the flesh be dead in sin, or so wholly inclined to evil, that they “_cannot please God_,” they must be viewed as miserable rather than guilty, as objects of pity rather than subjects for punishment.