2d. It is a contempt of God as the most amiable object. God is infinitely excellent and desirable (Zech. ix. 17): “How great is his {a170} goodness, and how great is his beauty!” There is nothing in him but what may ravish our affections; none that knows him but finds attractives to keep them with him; He hath nothing in him which can be a proper object of contempt, no defects or shadow of evil; there is infinite excellency to charm us, and infinite goodness to allure us,――the Author of our being, the Benefactor of our lives. Why then should man, which is his image, be so base as to slight the beautiful Original which stamped it on him? He is the most lovely object; therefore to be studied, therefore to be honored, therefore to be followed. In regard of his perfection he hath the highest right to our thoughts. All other beings were eminently contained in his essence, and were produced by his infinite power. The creature hath nothing but what it hath from God. And is it not unworthy to prefer the copy before the original――to fall in love with a picture, instead of the beauty it represents? The creature which we advance to be our rule and end, can no more report to us the true amiableness of God, than a few colors mixed and suited together upon a piece of cloth, can the moral and intellectual loveliness of the soul of man. To contemn God one moment is more base than if all creatures were contemned by us forever; because the excellency of creatures is, to God, like that of a drop to the sea, or a spark to the glory of unconceivable millions of suns. As much as the excellency of God is above our conceptions, so much doth the debasing of him admit of unexpressible aggravations.