A treatise of the passions and faculties of the soul of man With the…A treatise of the passions and faculties of the soule of man With the…

And this Love is then Regular, when it takes up all the kinds of Love, and all the degrees of Love. For we love God, Amore amicitiae, for the Goodness and Excellency which is in himself, as being most lovely; and Amore desiderii, with a desire of being united unto him, as the Fountain of all our blessedness; and Amore complacentiae, with a love of joy and delight in him; when the Soul goes to God, like Noah's Dove to the Ark, and with infinite sweetness and security reposeth it self in him; and lastly, Amore Benevolentiae, with an endeavour (so far as a poor Creature can to an infinite Creator; for our Good extendeth not unto him) to bring all praise, service, and honour unto him.

And this Love is then Regular, when it takes up all the kinds of Love, and all the degrees of Love. For we love God, Amore amicitiae, for the Goodnesse and Excellencie which is in himselfe, as being most lovely; and Amore desiderii, with a desire of being united unto him, as the Fountaine of all our blessednesse; and Amore complacentiae, with a love of joy and delight in him; when the Soule goes to God, like Noahs Dove to the Arke, and with infinite sweetnesse and securitie reposeth it selfe in him; and lastly, Amore Benevolentiae, with an endeavour (so farre as a poore Creature can to an infinite Creator; for our Good extendeth not unto him) to bring all praise, service, and honour unto him.

And thus we are to love him above all things; first, Appretiativè, setting an higher price upon his Glory and Command, than upon any other thing besides; all Dung, in comparison. Secondly, Intensivè, with the greatest force and intention of our Spirit, setting no bounds or measure to our Love of him: thirdly, Adaequatè, as the complete, perfect, and adequate object of all our Love, in whom it must begin, and in whom it must end. And therefore, the Wise-man speaking of the Love and Fear of God, tells us, that it is Totum Hominis, the Whole of Man. Other Objects are severally fitted, unto several Faculties; Beauty to the Eye, Music to the Ear, Meat to the Palate, ⟨p. 83⟩Learning to the Mind; none of these can satisfy the Faculty, unto which it belongs not. And even to their proper Faculties, they bring Vanity and Vexation with them: Vanity, because they are empty, and do deceive; and because they are mortal, and will decay: Vexation, in the Getting; for that is with Labour; in the Keeping, for that is with Fear; in the Multiplying, for that is with Care; in the enjoying, for if we but taste, we are vexed with desiring it; if we surfeit, we are vexed with loathing it. God only is Totum Hominis, fitted to all the wants of an immortal Soul: Fullness, to make us perfectly happy; Immortality, to make us perpetually happy; after whom we hunger with desire, and are not griped; on whom we feast with delight, and are not cloyed. He therefore is to be loved, not with a divided,