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 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,¹ but a whole Heart. To love any Creature, either without God, or above God, is Cupiditas, Lust: ²(which is the formale of every sin, whereby we turn from God to other things) but to love the Creatures under God, in their right order; and for God, to their right end, (for he made all things for himself) this is Charitas, true and regular Love.

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 compleat, perfect, and adaequate 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 Feare of God, tells us, that it is Totum Hominis, the Whole of Man. Other Objects are severally fitted, unto severall Faculties; Beautie to the Eye, Musick to the Eare, Meat to the Palate,