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…

Hero then is a fourfold direction of the Quantities and Qualities of our Hatred, and it will hold proportion in the other passions. First the unalterableness of the Evil, warrants the continuance of our hatred. Secondly, the importunity and insinuation of it warrants the Reiteration of our hatred. Thirdly, and fourthly, the greatness and the Remission of it requires a proportionable intention and moderation of hatred. ⟨p. 132⟩We may instance for the three former in sin, so much the worst of Evils, by how much it is a remotion from the best of Goods.

Hero then is a fourefould direction of the Quantities and Qualities of our Hatred, and it will hold proportion in the other passions. First the unalterablenesse of the Evill, warrants the continuance of our hatred. Secondly, the importunity and insinuation of it warrants the Reiteration of our hatred. Thirdly, and fourthly, the greatnesse and the Remission of it requires a proportionable intention and moderation of hatred. ⟨p. 132⟩We may instance for the three former in sinne, so much the worst of Evils, by how much it is a remotion from the best of Goods.

First then Sin is in its own formal and abstracted nature, Unchangeable, though not in respect of the subject, in whom it dwelleth; for a Creature now bad, may by the mercy of God be repaired and restored again; but this is not by a changing, but by a forsaking of Evil, by a removing of it, not by a new moulding it into another frame. Sin then remaineth in its own Nature unchangeable and always evil, and the reason is because it is a Transgression of a perpetual Law, and a Remotion from an unalterable Will: Sin then is to be hated with a continual and peremptory hatred. But in other things there is according to the nature of their evils required a conditional and more flexible dislike, they being evils that have, either some good annexed unto them; or such as are of a mutable nature. And therefore we see that in most things the variety of Circumstances doth alter the good or evil of them, and so makes the passions thereabout conversant, alterable likewise. Otherwise men may naturally deprive themselves of those contents and advantages, which they might receive by reasonable use of such indifferent things as they formerly for inconveniences now removed, did dislike. And in Morality likewise much damage might be inferred, both to private persons and to the public by nourishing such private enmities and being peremptory in continuing those former