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…

I now proceed to observe those Effects, which are corrupt and hurtful: and here we may observe,

I now proceed to observe those Effects, which are corrupt and hurtfull: and here wee may observe,

First, the rule of Aristotle, whose maxim it is, that Hatred is always [Greek or Hebrew] against the whole kind of its object▪ so then all the actions and effects of this Passion are corrupt, which are not General, but admit of private Reservations and Indulgences. For since tho nature and extent of the passion is ever considered with reference to its object, there must needs be irregularity in that affection, when it is conversant about an uniform nature with a various and differing motion. And this is manifestly true in that, which I made the principal object of a right hatred, Sin. In which, though there is no man, which finds not himself more obnoxious and open to one kind than another (it being the long experienced policy of the Devil to observe the diverse conditions of mens natures, constitutions, callings, and employments; and from them to proportion the quality of his insinuations upon the will;) insomuch that a man may here in happily deceive himself with an opinion of loathing some evils, with which, either his other occasions suffer him not to take acquaintance, or the difficulty in compassing, disgrace in practising, or other prejudices persuade to a casual dislike thereof, yet I say it is certain, that if a mans Hatred of Sin be ⟨p. 143⟩not [Greek or Hebrew] an Universal and transcendent Hatred against all sin, even those which his personal relations make more proper unto him, if he doth still retain some privy exceptions, some reserved and covered delights, be his pretences to others, or his persuasions to himself what they will, this is rather a personated than a true hatred a meteor of the brain, than an affection of the Soul. For as in the good, so in the ill of things; notwithstanding there seem to be many contrarieties and dissimilitudes (as Seneca saith) Scelera dissident, that sins do disagree; yet indeed there is in that very contrariety such an agreement against God (as in Herod and Pilate against Christ) as admits not of any, in order unto God, but a gathered and united passion. And hence is that of Saint James, He that offendeth in one is guilty of all; because in that one he contemneth that Original Authority which forbade all. There are no terms of consistence between love and hatred divided upon the same uniform Object.