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 the reason is first, because injury is the way to make a man, who is wronged, an enemy; & the proper affection, which respecteth an enemy is Hatred. Again, he who is wronged, if equal or above him that hath done the wrong, is then feared: and Oderunt quos metuunt, it is usual to hate those whom we fear: if inferior, yet the memory and sight of him doth upbraid with guilt, & affect with an unwilling & unwelcome review of the sin, whereby he was wronged; and Pride scorns reproof, and loves not to be under him in Guilt, whom it overtops in Power: for Innocence doth always give a kind of superiority unto the person that is wronged; besides, Hatred is a kind of Apology for wrong: For if a man can persuade himself to hate him whom he hath injured, he will begin to believe that he deserved the injury which was offered unto him; every man being naturally willing to find the first inducement unto his sin, rather in another than himself.

And the reason is first, because injurie is the way to make a man, who is wronged, an enemy; & the proper affection, which respecteth an enemy is Hatred. Againe, he who is wronged, if equall or above him that hath done the wrong, is then feared: and Oderunt quos metuunt, it is usuall to hate those whom we feare: if inferiour, yet the memory and sight of him doth upbraid with guilt, & affect with an unwilling & unwelcome review of the sinne, whereby he was wronged; and Pride scornes reproofe, and loves not to be under him in Guilt, whom it overtops in Power: for Innocence doth alwaies give a kind of superiority unto the person that is wronged; besides, Hatred is a kind of Apologie for wrong: For if a man can perswade himselfe to hate him whom he hath injured, he will begin to beleeve that hee deserved the injury which was offered unto him; every man being naturally willing to find the first inducement unto his sinne, rather in another than himselfe.

The next cause (which I shall observe) is Fear, I mean slavish Fear: for as Love excludeth Fear; so Fear begetteth Hatred; and it is ever seene: Qui terribiles sunt, timent: they that terrify others do fear them, as well knowing that they are themselves hated: for as Aristotle speaketh, Nemoquem metuit, amat; no man loves him whom he fears: which is the same with that of Saint John, Love casteth out Fear: not a Reverend, submissive, awful fear; not a cautelous, vigilant and obedient fear; not a fear of Admiration, nor a fear of Subjection; but a fear of slavery and of Rebellion, all flashes of Horror, all the tossings and shipwrecks of a torn mind, all the tremblings of a tormented spirit; briefly all evil and hurtful fear. And this I believe is one principal reason of that malice and contempt of godliness, which shows it self in the lives of Atheistical and desperately wicked men, which as it ariseth out of the corruption of nature, so is it marvellously enraged by the fearful expectation of that fiery vengeance, which their pale and guilty consciences do already preoccupate; for as their conscience dictates, that they deserve to be hated by God; so their stubbornness and malice concludes that they will hate him again; Let us eat and drink, for tomorrow we shall dye.