or if this motion be over-fierce and violent it doth extinguish their life as the snuff of a Candle goeth out when it hath no more tallow to sustain its light Now the heart who is the efficient cause of life being thus deprived of heat loseth its motion upon which depends the life of men for the beating of the heart gives life and motion to all the members of the body and is congealed and frozen to death by this sudden motion and privation as water is congealed into Ice by a great frost and this may be confirmed by another violent action of men of which many are yet living that were eye-witnesses to it Two English Foot-men running a race for a great wager from London to Kingston did by their swift and violent running so drive their blood and vital spirits from the heart to the extreamest parts of their bodies that their faces looked as black as their hats one of them obtained the victory and out-ran the other about twenty yards and being joyful of his gain and honor presumed over-much of his strength and did not use the means to preserve himself as the other did who was much more distempered then he whereby his blood and vital spirits in stead of returning to the heart were congealed in the extream parts of his body by taking cold which did deprive him of life within few hours after but the other putting on his apparel and covering himself with a warm cloak prayed two of his fellows to walk him up and down till his blood and vital spirits were setled again about his heart A remarkable Relation and by this means he was as well the next morning as ever he was before now the motion of the blood being more violent by the inward distemper of the fiery passion of Joy then it can be by the motion of a long-continued race it must by consequence be more dangerous and mortal then the other thirdly As the immoderate Joy hath dangerous proprieties the moderate joy hath many good for moderate joy preserves and increaseth the health of the body fourthly It giveth a seemly and loving aspect and a fresh colour to the face fifthly It makes mens company and conversation more pleasant and acceptable to all other men sixthly It makes men more chearful in their particular and general calling and pass their days through this vale of Tears with more alacrity and content Fourthly The effects of immoderate Joy would be incredible The effects of immoderate joy See Livius in his third Decade li. 3. if they had not been recorded by approved and faithful Authors first A Roman Lady saith Livius died with joy at the sight of her son whom she conceived to have been slain at the battell of Cannae secondly The Author of the Turkish History Records See the Turkish History in the life of Achmath that Sinna Basha had but one son of great valour who was taken prisoner in a sea fight by a Venetian Galley whereupon tidings were brought to Sinna his father that he had been slain in that fight because he had been wounded but by the care of the Captain of the Galley who hoped to receive a great ransom for him he did recover and his wounds were cured and it hapned some days after before the Venetian Galley could carry him to shore that it was taken at sea by Cicala Basha a great friend of the above-said Sinnae who finding this prisoner of note in the Venetian Galley was exceedingly joyful as knowing how grateful a present it would be to his friend and therefore after he had apparelled him with rich vestures he sent him in a well-appointed Galley and with an honorable train to his father Sinna that had lately been made grand Visier by Achmath Emperor of the Turks who was then at Caffa upon the black sea but this yong man was no sooner come into his sight but Sinna transported with joy fell dead at his sons feet whereby it appears that he who had the power to bear with admirable constancy the tidings of the death of his onely son had not the power to moderate the joy that he did receive by his unexpected return thirdly Theophrastus Boujou records the names and means of a dozen more at least who have died suddenly by the violent distemper of immoderate joy some by honors received others for seeing their mortal enemy ly wallowing in his own blood See Boujou in his Commentary upon Aristotle lib. 19. ca. 39. fol. 835. ready to give up the Ghost and others by looking upon Pictures which by their ugly features inforced them to such an immoderate laughter as it did deprive them of life others for being victorious in the Olympian Sports and others in the field as it is recorded of Epamonides and of the Duke of Roan who died rather for joy of two great victories obtained against their enemies in two pitcht battels then by their wounds Fifthly The bad and good use of this passion of Joy doth onely consist in the not regulating or in the regulating of it for if Joy be let in to the soul by degrees the sting and venom of it is changed into an Antidote and doth rather comfort Nature then destroy it for as it is dangerous to open the Floud-gates of a river suddenly The bad and good use of worldly joy and all at once for fear the violence of the water break down the banks and pull up the foundation of the sluce even so it is dangerous to let in into the soul all at once the swift currant of good or evil tidings therefore if Cicala Basha had only at the first sent word to the Visier Sinna that he had happily rescued his son and that as soon as his wounds should be cured he would send him back unto him in an honorable condition this had undoubtedly prevented the death of this old man but the sudden and unexpected sight of his son whom he thought to have been dead caused so violent a perturbation in his minde and so great an alteration in the vital faculties of his body that his natural strength being then in his declining age was overcome with it and his life utterly extinguished as the light of a candle is by a violent blast of winde But the Duke of Medina Coeli who was General for Philip the second King of Spain See the Spanish History in Philip the seconds life of the invincible Armado as they termed it that came against England in the Year 1588. did deal more prudently with his Prince for his ship being the first that arrived into Spain after the utter rout of this great Navy he sent a discreet Messenger unto him to inform him that some part of his Navy had miscarried by foul weather and that himself had been driven back by a storm and eight days after he sent another messenger to the King informing him of the particulars and some days after came in person to give him
two sorts viz. Evil and Good The first evil effect of it is The evil effects of Fear That it dants the courage of men and makes valiant Souldiers become cowards and this is called a Panick Fear The Greek and Roman Histories are full of instances to prove it which I will pass over for brevity sake and will onely relate this ensuing See Philip de Commines in the War of the Publike good for so it was called or the battel de Monlebery recorded by Philip de Commines In the beginning of the reign of Lewis the eleventh King of France the Duke Charls of Burgundy and the discontented Officers of the Crown of France joyned with him raised a great Army and came neer to Paris against the said King who hearing of their approach came against them with another great Army and having both pitched their Camp within a mile one of another with a resalution to give battel the next day it fell out to be a misty morning and certain Troops of Horse being on both sides sent out to discover the intentions of both Armies they saw as they imagined a great range of Lanciers standing on a high ground the Bourgonians conceiving they came towards them and the French imagining they came towards their Camp and so transported both with a Panick fear they fled as hard as they could drive towards their Camp and raised a fearful alarm saying The enemies were at hand and so put both Armies into a strange confusion but when the Sun had dispersed the mist it was apparently seen that these imaginary Lanciers were but Tysels growing upon a long high bank And the two Armies being mixt the French having the better another Panick fear came amongst the French Horse Fear begets cruelty in effeminate Princes by a false rumor that the King was slain that made them flee as if all had been lost and had not the King suddenly shewed himself the French Army had utterly been routed Secondly Fear begets cruelty in the hearts of effeminate Princes for it hath been observed that Pusillanimity is ever accompanied with Fear The effeminate Emperors of Rome have all been addicted to this passion of Fear See Tacitus Dion Herodian and Suetonius Caligula did usually hide himself under a bed out of fear when it Thundred and Lightned and Nero Domitianus Commodus and Heliogabalus were afraid if men did but whisper together and they were all more cruel then Tygers or Cannibals Thirdly Fear hath no regard to consanguinity Tiberius Nero out of fear destroyed by one means or other all his nearest kinsmen See Tacitus in the Life of Nero. and caused the valorous and noble Germanicus his Nephew to be poysoned by Piso And Lewis the Eleventh King of France caused his own Brother Charls Duke of Normandy to be poysoned out of Fear See the History of France and of England and so did Richard the Third his two hopeful Nephews And out of reason of State or more properly out of Fear The elder sons of the Ottoman Family have for these many years caused their younger Brothers to be strangled Fourthly Fear doth in admirable Effects go beyond Nature for a Secretary of the State of Florence being over night condemned to die was so transported with the Fear of death that out of the violent apprehension of it the hair of his head and beard See the Florentine History which was as black as a Crow became before the morning as white as snow Lastly Fear is the cousen german of dispair for it makes men to eschew the shame of a publike death to lay violent hands on themselves For Hannibal rather then he would suffer to be made a publike spectacle of shame to the Romans poysoned himself And Cardinal Wolsey rather then he would lose his head upon Tower-Hill did the like and died in Leicester Abbey The good Effects of Fear may be these First Six good Effects of the Passion of Fear If it were not for the Fear of the punishments appointed by the Laws of the Land to chastise the misdemeanors of men the Rodes and High-ways would be so full of Thieves and Murtherers that honest men should not be able to go from one Town to another Secondly If it were not for Fear Laws and Magistrates would be trampled under feet and all manner of Obedience Reverence and respect would be banished Joane would be as good as my Lady and Jack-Straw would be as good as my Lord Mayor the Foot-man as good as his Lord and the Servant as good as his Master but Fear of correction makes every one to give honor to whom honor is due and to know his Rank and Degree Thirdly If it were not for Fear rash and timerary men would fix their hopes beyond the Stars and would think nothing impossible unto them but fear clips their wings and makes them to be more considerate Fourthly Fear is the only Antidote against the venome of presumption and were it not for Fear this world could not subsist for there never was an Age so full of Phaetons and Icarus's as this that would with their waxed wings flee to Heaven or burn the Earth by the guiding of Phoebus Chariot if Fear did not restrain them Fifthly Fear is the faithful Counsellor of great Politicians and States-men who would otherwise vaunt themselves as the great Mathematician Archimedes did to remove the World or turn it up-side down if he could finde out a solide Foundation to plant his Mathematical Instruments to set all the World together by the ears to make their Prince the only Monarch of the Earth by the means of their deep Machiavilian Policies but Fear whispers them in the ear that Policy hath ever been and ever shall be subordinate to Destiny and that the secret Decrees of God shall come to pass in despite of them and will turn their Wisdom and Policy into foolishness Sixthly As fear of temporal punishment is a Curbe to restrain open and gross Sinners from criminal offences so the Fear of eternal punishment is a strong motive to withdraw civil men from their secret sins for let civil men be as private in their sins as they can yet the All-seeing Eye of God and their own Conscience are witnesses of their sin so that their Conscience which is their Accuser doth infuse into their minde this Fear of eternal punishment whereby they are as much restrained from their secret sins as the gross Sinners are by the Fear of temporal punishment And as the hope of the recompence of reward doth draw many into the way of righteousness so the Fear of eternal punishment doth enforce many to forsake sin and to turn unfainedly unto God for Sinners must be first humbled and brought low by the terror of the Law before they can unfainedly embrace the gracious Promises of the Gospel I do therefore conclude that spiritual Fear joyned with spiritual hope are effectual means to beget in Christians a hunger
extraordinarily violent in all its operations It is also of an insatiable and sordid nature by the means of the passion of desire that hath an insatiable proprietie and is most base because this desire hath no other object then the excrements of the Earth Avarice is of a violent insatiable and feminine nature for Gold is nothing but a yellow and Silver nothing but a white clay calcinated and refined by the beams of the Sun by a long continuance of time It is likewise of a timerous quality by the means of the passion of fear that is of a feminine nature so by the mixture of these ill-qualified ingredients Avarice is one of the most base passions incident to men Fourthly These kinde of men are most commonly addicted to it 1. Low and base minded men 2. Old men are more addicted to it then the young 3. Those who have in their youth been riotous and prodigal are much inclined to it when they become ancient 4. Such as have been in great want in their youth become avaritious when they are old out of fear to fall into the like straits For the first all generous spirits disdain to be avaritious for their thoughts soar higher then the excrements of the Earth whereas the low-minded are like the Swine who never rise nor lift up their eyes to Heaven but are still fixed and routing with their snout in the muck-hils of the Earth See Plutarch and Dion in their Lives I mean by using all vile and base means to enrich themselves as Crassus and Vespasian did Secondly the antient are more addicted to Avarice then young men and this proceeds of fear and from the experience they have of the mutability of all worldly things besides they consider their weakness disabilities of body to labor as they did in their youth therefore hoard up what they can against the day of need hope being then utterly extinguisht in their breast by the cold blast of timerous fears which doth possess decrepit aged men yet this consideration that they have one of their feet upon the brink of their Grave should induce them to make use of the blessings of God sith they have but short time to live and less need of them then younger men Thirdly such as have lavished their means by profuse prodigalities fall when they are recalled from these courses from one extream to another and from great Prodigals become great Usurers avaritious Misers Fourthly Princes who in their youth were of a generous spirit yet having been brought by mutation of state into great wants and necessities become when they are antient out of fear to fall again into the same straits extreamly avaritious and prone to hoard up Treasures as it appears by the Lives of Peter de Medecis Duke of Florence See Guicciardine and the English and French Histories in their Lives and by Henry the Seventh King of England and Henry the Fourth King of France Fifthly The causes moving men to affect Avarice may be these 1. A base distruct of the providence of God suggested in their hearts by Satan through want of Faith to believe these precepts of our blessed Saviour * Math. 6 25 26 27 28 29 30. Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more then meat and the body more then rayment Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not better then they Which of you by taking thought can add one cubit to his stature And why take you thought for raiment consider the Lilies of the Field how they grow they toil not neither do they Spin. And yet I say unto you that even Solomon in all his glory was not arrayed like one of these Wherefore if God so clothe the grass of the field which to day is and to morrow is cast into the oven shall he not much more clothe you O ye of little Faith 2. This diffidence doth beget in them a faint-hearted fear to fall into poverty if they scrape and heap not by hook and crook some heaps of Gold or Silver for although poverty of it self be innocent yet in these depraved days it is held criminal and the greatest vice and misery upon earth Prov. 14.20 For the poor saith Solomon is hated even of his neighbour Notwithstanding saith he in another place Prov. 19 1. Better is the poor that walketh in his integrity then the rich that is perverse in his ways 3. Because none are regarded in this age but the rich yet rich men without wisdom and piety should be no more regarded then fools for as snow in Summer Allusion upon Prov. 26.1 and as rain in Harvest comes unseasonably even so honour is as unseemly to rich men that want understanding It was an ingenuous comparison of a modern Author who said that a wise vertuous and religious poor man was like a good horse with a leather Saddle on his back and a vitious profane and foolish rich man like a Jade that had an embroydred Saddle on his back Men respecting in these days more the rich and gay apparel of men then their worth and vertue 4. Because they may enjoy by riches all carnal volupties from which the poorer sort are debarred by their poverty 5. Because they erroneously conceive that riches make them have many friends but they are commonly Sycophants and Table-friends for all such whose friendship is grounded upon riches and not upon the vertue and merites of the party are time-servers and of a base and mercenary spirit and as fickle in their love and friendship as the wind and at the least blast of disgrace or adversity forsake them These two instances shall prove the point Haman the great Favourite of King Ahashuerus had many friends who bowed their knees daily before him when he had the favour of the King but as soon as his wrath was kindled against him they acquainted the King he had erected a Gibet of fifty Cubits high to hang up Mordecai the preserver of the Kings life Esth 7.9 10. and were the first upon the Kings command who cast a Cloke upon his face offered to hang up Haman upon the same Gibet See Sejanus Life 2. Sejanus the beloved Favourite of the Emperour Tiberius had many friends as long as he was graced by the Emperour for he was more courted by the Senators and men of War then Tiberius himself but they all forsook him when he fell into disgrace and were more eager and active then any to draw his body through the kennels of the Streets of Rome Whereby it appears that the rich mens friends are like a broken bow or a bruised reed 6. Because they falsly believe that riches will rescue them out of many dangers but they are deceived for the smaller
Christendom But God who derides at the ambition of Princes which do not tend to the execution of his secret will brought all his ambitious designs to nothing for his invincible Navie was beaten and scattered by the English valour and the greatest part of it swallowed up by the roaring Seas And the Catholike League in France was utterly subdued by the activity wisdom and valour of Henry the Fourth their lawfull king See the Netherland History Yet notwithstanding that the Hollanders have deprived him of seven of the Netherland Provinces and the Portuguies from his usurped kingdom of Portugal he hoped still ambitiously to make himself the absolute Monarch of Christendom by the divisions he hath lately fomented in Holland England France Scotland and Ireland by the means of the Machiavellian Principles spread abroad by the Jesuitical Locusts that he hath scattered among these Nations like so many swarms of Bees But I hope God will turn his Counsels into foolishness 2 Sam. 17.14 as he did that of Achitophel and make his unlimited Ambition the cause of his utter annihilation The Second Propriety of Ambition is That it hateth Parity and all Competitors and Equals Numerous Instances might be produced for proof of it but half a dozen shall serve 1. Romulus and Remus brethren having been chosen kings or Governors of the Fugitives that were the first Erectors of the Roman Commonwealth did not raign two years together Livie in his first Decade Lib. 1. but Romulus out of ambition to raign alone slew his brother Remus under colour that he had in derision leaped over the mud wals of the City of Rome 2. Lucius Tarquinius impatient of the long life raign of Servius Tullius his Father-in-Law possessed with an ambitious desire to raign in his stead by the wicked instigations of his wife Tullia Lib. 1. p. 76. threw him down the Senate-Chamber stairs and caused him to be murthered in the streets of Rome and this accursed and abhorred Tullia coming from the Senate in a Chariot with four horses where she had caused her Husband to be proclaimed King caused her Coachman to drive the Chariot over her Fathers body as he lay a dying and goared in his blood in the street And no marvel it was that she who to prosecute her ambitious design had already caused her Husband to murther her own sister and his own brother that was her first Husband would omit to act this unparalleld cruelty towards her Father-in-Law by whose untimely and violent death she came to have the fruition of her accursed ambition See Plutarch in their lives 3. Crassus Pompeius and Caesar having divided the power of the Roman Common-wealth between them Crassus being gone with a great Army into Asia to subdue the Parthians and Caesar with another Army into France and Pompeius with another Army left at Rome to preserve Italy all three of them being excessively ambitious and specially the two last could not be contented with their condition but under-hand aspired to be absolute Monarchs which Caesar after the death of Crassus easily obtained 4. After the death of Caesar Lepidus Marcus Antonius and Augustus Caesar did divide the power of the Roman Empire between them but before seven years came about Augustus Caesar the most ambitious of them became the absolute Monarch of the World by these means first Antonius and Augustus joyned together to deprive Lepidus of his part then Antonius and Augustus came to a second division but ambition being more predominant in Augustus then in Antonius who was addicted to volupty he soon deprived him of his part and became the only Monarch upon earth 5. See Herodian in his Life The Emperour Severus at his death left his two sons Bassianus and Geta equal Heirs of the Roman Empire but Bassianus transported with an unnatural ambition slew his brother Geta before a year came about in his Mothers arms to raign alone 6. Lewis the Twelfth King of France and Ferdinando King of Arragon by a mutual consent did divide the Kingom of Naples between them See the French History in the Life of Lewis the Twelfth But the Spaniard being more ambitious then the French under colour of a Toll paid for Cattel which did really appertain to the French but fained to be the Spaniards Ferdinando's pride and ambition disdaining to have a Competitor or Equal in that Kingdom deprived the French of all he held in the same The third Propriety of ambition is That it is never free from jealousie I mean that which is called the jealousie of State And for proof of it these following instances shall suffice 1. The Emperour Tiberius out of an ill-grounded jealousie that Germanicus his own Nephew who was extreamly beloved of the Senators Souldiers and common People for his vertue valour and noble parts should aspire to the Empire before his death See Tacitus in his Life caused Lucius Piso Governour of Syria to poyson him at a Banquet and then forsook the said Piso being accused and convinced of the Fact and suffered him to be sentenced and executed although he had a warrant under his own hand commanding him to rid him out of the way the which Warrant he durst not produce out of fear the Tyrant would deprive his children of his incredible Riches and yearly Revenews 2. Nero out of the same ambitious jealousie caused young Germanicus the true Heir of the Empire to be poysoned as he sate at his own Table 3. Domitianus out of the like jealousie See Tacitus and Dion in these Empeiors lives caused divers Roman Senators to be slain and was resolved to do the like to the Captain of his Guard and to the best beloved of his Concubines if they had not prevented him by taking away his life to preserve their own 4. Lewis the Eleventh King of France out of an ill-grounded but violent ambitious jealousie that his Brother Charls Duke of Normandy did aspire to the Crown See the History of France and of England caused him to be poysoned secretly by one of his own servants 5. Edward the Fourth King of England by the false impressions that his younger Brother Richard Duke of York had malitiously infused in his heart of this ambitious jealousie caused the Duke of Clarence his brother to be arraigned and drowned in a Butt of Malmsey 6. Richard the Third out of this State jealousie caused the Duke of Buckingham to be beheaded because he conceived him to be as willing then to disthrone him and to set his Crown upon the Earl of Richmonds Head as he had been ready in former times to make him that was an Usurper King of England 7. This ambitious jealousie is so cruel that it makes men trangress the Law of Nature and to put their own sons to death as Herod did Antipater his son See Josephus whereupon Augustus Caesar said ingeniously that it was better to be Herods Swine then his Son See the
conceive them to be the cause of all the burden that are laid upon their backs I mean Lones Subsidies Taxes and Monopolies fifthly The wicked are addicted to Hatred 1 Cor. 4.13 for they hate implacably the Just and the Righteous and hold them as the off-scouring of all things Fifthly the nature and effects of Hatred in the unregenerate are nothing else but murders ruine and desolation first Hatred provoked f Gen. 4.8 Cain to kill his brother Abel and this hatred did proceed from Envie because his sacrifice was rejected of the Lord and the sacrifice of his brother was accepted secondly Hatred provoked Simeon and Levy g Gen. 34.25 26. to murder under the vail of Religion all the Shechemites and to plunder their City thirdly Hatred and the desire of Vengeance provoked h 2. Sam. 13.29 Absolom to murder under colour of friendship and hospitality his brother Amnon at a banquet as he set at table fourthly It was Hatred that provoked men to invent all maner of Weapons to destroy themselves and the devillish Art of making Canons Gunpowder Muskets Calivers Carabines and Pistols whereby the most valiant are as soon slain as the greatest cowards fifthly It was Hatred that provoked men to dive into the bowels of the earth to finde out Mines of Silver and Gold whereby they might execute their hatred spleen and malice and set all the world together by the ears sixthly Hatred hath given men an habit in all maner of impiety who have left by it their natural humanity and are become devouring Lyons and Tigers Nay when open violence cannot serve to execute their hatred they have an art to poyson men in their meat and drink by the smelling of a pair of gloves The Queen of Navarr was poysoned by the smell of a pair of Gloves by the putting on of a shirt or by the drawing off a pair of Boots nay by the very taking of a man by the hand under colour of curtesie as the Genovais Admiral did to the Venetians Admiral after he had been overcome by him at sea In a word Hatred hath been the projector of all the horrid actions of men for it is a passion that deprives men of all Reason Judgment and hath bin the cause of all the woes of men for by the hatred of Satan was our first mother Eve i Gen. 3.6 deluded and by her charms she deluded Adam her husband and so by their transgression sin is come into the world and sin like a contagious disease hath infected the whole race of mankinde Moreover Hatred is of a permanent nature for it is not like Envie or Wrath for Envy declines according as the prosperity of its object doth diminish and Wrath vanisheth into smoak if its fury may have some vent or it may be mitigated For a soft answer turneth away wrath saith Salomon k Pro. 15.1 but Hatred continues from generation to generation and death it self cannot extinguish Hatred Amilcar father to Hanibal out of an inveterate hatred he bore to the Roman Commonwealth See Livius Plutarch made Hanibal to take an Oath a little before his death that he should be to the end of his life a mortal enemy to the Romans and the hatred that Henry the seventh King of England bore to the House of York induced him to make his son Henry the eight to swear as he was upon his bed of death that after his decease that he would cause the Duke of Suffolks head to be cut off that was then his prisoner in the Tower of London as being the last apparent hair of the House of York an Unchristian part saith Montagnes See Montagnes Essais for a Prince to have his heart filled with hatred at his departure out of this world Nay the unparallel'd hatred that was between the two brethren Eteocles and Polinices could not be extinguished after their death for after they had slain one another in a Duel See Garnier in the Tragedy of Antigone or single Combat their bodies being brought together to be burned the fire by an admirable antipathy did cleave of it self into two parts and so divided their bodies that their ashes might not be mixed together and the inveterate hatred that was between the Guelfs and Gibbelins See Guiechardine in the wars of Italy Paulus Jovius in his Tragical Relations did continue from one generation to another But Paulus Jovius relates the most unheard of cruelty proceeding from an inveterated hatred that ever was read of Two Italians having had some bickerings together such a hatred was bred in their hearts that one of them having got his enemie at an advantage made him by threats deny his Saviour promising to save his life if he did it but he had no sooner by imprecations impiously denied him but the other stabbed him through the heart with his Ponyard saying The death of thy body had not been an object worthy of my hatred and vindication except I had also procured the eternal death of thy soul An horrid and unparrallel'd cruelty and a matchless effect of hatred Sixthly Having thus described the evil nature and effects of Hatred I will now come to the use that Christians should make of it I remember to have said in the beginning of this Chapter that this passion of Hatred had not been given to men to abuse it as they do but rather to eschew sin the greatest evil upon earth and that being used as an aversion to fly from sin it would serve for a strong motive to the propagations of a godly life for sin should be the onely object of mens hatred as the efficient cause of all their miseries and why our blessed Saviour out of his tender compassions towards his Elect was willing to suffer the ignominous death of the Cross Matth. 27.35 to redeem them from the guilt and punishment of sin which was eternal death And men cannot by any other means shew themselves grateful and to be sensible of this incompre hensible love of Christ then by having an inveterate hatred against sin and to detest and abhor with all their hearts all sinful courses sith sin is the onely separation wall that bars them from having an intimate and loving familiarity with God for the hatred of sin is the first step to attain to the love of God and without the love of God a true faith in Christ and unfained hatred of sin there is no possibility of salvation hatred against sin being the chiefest ingredient required in a true Repentance and how can men love God that hate their brethren and therefore the blessed Spirit in holy Writ doth so often exhort men to avoid all hatred except it be against sin He that l Ioh 3 14. 1 Ioh. 3.15 loveth not his brother saith St. John abideth in death and whosoever hateth his brother is a murderer and ye know no murderer hath eternal life Men must then love God and