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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84659	Theion enōtikon, A discourse of holy love, by which the soul is united unto God Containing the various acts of love, the proper motives, and the exercise of it in order to duty and perfection. Written in Spanish by the learned Christopher de Fonseca, done into English with some variation and much addition, by Sr George Strode, Knight.; Tratado del amor de Dios. English	Fonseca, Cristóbal de, 1550?-1621.; Strode, George, Sir, 1583-1663.	1652 (1652)	Wing F1405B; Thomason E1382_1; ESTC R772	166,624	277

calling which is agreeable to the first foundation and building up of the world Where at first no sooner was the stage of the world reared but that our first father Adam was set to acting that is to speak plainly Adam was set to dress the garden and not only the children of Adam who were heires of the world spent their time in tilling and sowing the earth or in keeping and feeding sheep but the Patriarchs Abraham Isaac and Jacob though Lords of great possessions and masters of many servants and powerfull to fight with and conquer Kings yet these witness the holy writ lived not as our Gentlemen do but as the Apostle counsells and commands us they lived and exercised themselves in honest callings for they knew that as of idleness comes no goodness so he that lives idly to eate drink and play must be sure as the Apostle speaks that the judgement of God is according to truth Row 2.2.5 against them which commit such things and therefore that they do hereby treasure up unto themselves wrath against the day of wrath and the just judgement of God who will render to every man according to his deeds The Greeks as I am taught have a word which signifies to play the Stork whereby they understand that the love of parents to their children should beget in children a reddition and retribution of their duty to their Parents for it is storied of the Stork that as the old one hath been loving and tender to feed defend and cherish their young so the young will feed defend and carry the old when it is unable to help it self Now Christ himself Mat. 6.26 though in another case bids us behold the fowles of the aire and accordingly the Spirit of God by his pen-men grounds instructions to children in their duty to parents as S. Paul doth when he saith Children obey your Parents in the Lord Ephes 6.1 2. for this is right and again Honour thy father and mother which is the first commandement with promise and he adds a reason to his counsell on the childs behalf That it may be well with thee and that thou mayest live long and happy on the earth The Parents of Tobiah called their son implying what children should be to their parents the light of their eyes to guide and direct them Tob. 5.17.10.5 and the staff of their hand in going in and out to defend them and we have a story of a godly Christian Daughter to this purpose who in part rob'd her child that with the milk of her breasts she might nourish her father imprisoned and almost sterved by the merciless Tyrant Nor doth the Childs duty here end Eph. 6.1 but goes on to what S. Paul taught that children must obey their parents in the Lord that is in all just and lawfull things what ever they command so it be not repugnant to the word or law of the Lord which the same Apostle in an other Epistle commands saying Col. 3.20 Children obey your parents in all things that is as before in the Lord for this is well pleasing to the Lord for obeying them in all things in the Lord in so doing the children obey the Lord which commands this obedience And what the sin or punishment of disobedience is Prov. 30 17. the wise man in part hath told us when he saith The eye that mocketh at his father and despiseth to obey his mother the ravens those birds which of all others are least regarded as I told you by the old ones shall pick out and the Eagles shall devour them but the Apostle saying Obey and honour thy father and mother that thy days may be long and happy on earth implies no less then that he who doth not obey and honour them shall have but few or evill days while they live here besides the evill which shall follow after Our blessed Saviour hath pronounced the same plainly and fully saying God commanded Mat. 15.4 Honour thy father and mother and he that doth contrary let him die the death Prov 30.11 And yet such ungodly children have been found of whom the wiseman speaks there is a generation that curseth their father and such saith the Prophet are those who dishonour their parents Mie 7.6 and such was the accursed Cham Ge. 9.22 who proclaimed the nakedness of his father yea monsters of men have there been whom I am ashamed to name Nero who in an inhuman manner ripped up that womb of his mother where himself lay but I will tell you of the sons of S●nacherth 2 King 15.37 who fearing that their father would kill them in hope to prosper thereby as Abraham did in sacrificing his son slew their father Against which sin of paricide or killing parents the wise law-giver Solon provided no law because he thought no man could be so desperately wicked as to kill and destroy him that under God gave him life yet the Romans in detestation of this so unnaturall a sin decreed a death unheard of untill their times which was that such a parent-slayer should be closed up in a leathern sachell together with a viper art ape and a cock and so to be cast into the river to be gnawed upon to be drowned and to be sterved to death When God promised Abraham to be his exceeding great reward he replyed to Godand said Lord God wherein wilt thou reward me or what wilt thou give me seeing I am childless wherein he implyed all temporall goods and blessings were as nothing to him without an heire and then the word of the Lord came unto him saying thou shalt have an heire come forth of thine own bowells Hezekiah likewise when the Prophet told him he should dye wept that he should dye childless And barrenness or want of children is in holy writ often called a reproach yea and pronounced by God as a punishment but on the contrary a great blessing to have children Insomuch that David repining as it were at the prosperity of the wicked he reckons this as one of their greatest Psal 17 24. That they are full of children and that they leave their substance to their babes and in another psalme Ps 115.14 God will bless them that fear him and will increase them more and more them and their children and again Loe children are an heritage of the Lord Ps 127.3.5 and the fruit of the womb is his reward for they are as arrowes in the band of a mighty man and therefore happy is the man that hath his quiver full of them for they shall be able to speak with their enemies in the gate that is in the gate where the Judges sate where their children shall stand up to plead for their father and in the field they shall be as arrowes to defend him against his enemies It is storied that when Croesus was ready to be slain that his son who till that time was dumbe and never could

inflamed by the heat of love And this love though it oft-times want a tongue for outward expression yet this defect it makes good by the eye for as loves palace is the heart so this palace is full of lights through which love makes it self visible and known And as a Chamaeleon or an Actor on the stage is now fearfull then confident sorrowfull and anon joyfull jealous yet secure weak but made strong so love makes one man twenty severall men it makes him all and again a nothing but all working love CHAP. V. Love lesseneth or facilitateth things most difficult LOve hath a participation of the Almighties power able to make the bitter sweet heavy light and the almost impossible things feasible A tast of the Colloquintida in Elisha's pot of portage 2 King 4.41 causeth his guests the Prophets to cry out Death is in the pot to remedy the which Elisha casts meal and then saith the text there was no harm or evil thing in the pot what that meal did Love can doe and more Our most blessed Saviour saith My yoke is easie Mat. 11● 30 and my burden light now his yoke and burden are the renouncing all that a man hath wealth liberty and life and are these so easie and light yes Truth it self hath spoken it and most true it is that Love makes these both light and easie The traditionall Jewes had branched and summed up the precepts of the Mosaicall law into 793 whereof they made 428 affirmatives 365 negatives but all these and if there were a thousand times more Joh. 15● 12 Christ hath reduced them all into this one Love and according to this truth S. Paul averreth that the fulfilling of that law which to flesh and blood was impossible is now done and performed by love Love saith he is the fulfilling of the law Rom. 13.10 As love fulfills all and makes all things easie and light so where love is wanting nothing is light easie well done or indeed is done at all or not as it ought to be done for where love is wanting all is too much that is done and where love is all that is done is too little love maketh a beam a straw and contrariwise it can change a straw into a beam He saith Christ that loveth me keepeth my law for where love is the least word is a law and that law is fulfilled by this word Love Some spectacles there are that represent things greater and others lesser then indeed they are and both these spectacles are made of love which makes the virtues of the beloved greater but his vices lesse Jacob loves Rachel and that he may injoy this beloved piece he serves twice seven yeares bearing the heat of the day and cold by night and yet all this seemed to him but as a pleasant act of a few daies Gen. 29.20 for the love saith the text he had to her The truth of this Axiome is made manifest by the mirrour of love Love it self Christ our Saviour who being very God and so impassible yet assumes our nature and then suffers himself to be reviled scornfully used scourged and put to a shamefull and most ignominious death and all for us his open deadly enemies Look upon me O Lord saith David and be mercifull unto me ●s 119.132 as thou usest to doe unto those that love thy name that is as to thy friends and servants whom thou lovest for as Love by the Heathens and Poets is feigned and portrayed blind so indeed where love is it doth not or will not see or censure the infirmities and blemishes of its beloved but takes them to be as Love-spots rather then deformities When Adam laid the blame of his transgression on his Wife S. Bernard seems to blame Adam that he had not taken it upon himself which saith he he would have done had he loved her CHAP. VI. Love extracteth delight and glory out of torments and sufferings I Speak not this of carnall or politick love which is usually changeable and inconstant and accompanied with falsity tending to self-ends but of Divine love and of this I may truly say the greater or lesser the affection is such more or lesse is the perfection acquired The blessed Apostles and holy Martyrs in the primitive times give us ample testimony and proof to this assertion whose revilings and most exquisite tortures begot in them not patience only but delight and pleasure the stones thrown at the Proto-martyr Stephens head he esteemed as so many jewels The fire under Laurence was to him as some pretious balme or soveraigne confection Ignatius who so much longed to be torn in pieces by wild beasts said If they be tame I will provoke them for I am as wheat to be bruised broken and to be served up to my Lords table And S. Paul said that his afflictions 2 Cor. 11.30 temptations and tribulations were his joy and glory so that though pain oft-times might have drawn teares from their eyes or blood from their veines yet the love they bore to their Lord Christ raised content in their hearts and such smiles in their faces as if they had been already with him in heavenly joy And in all this they did but as scholars imitate their Master who as he often delighted to treat of his passion so he profest to his disciples that Luk. 22.15 with desire he desired that is he greatly and earnestly desired to eat the Passover not as delighted to feast with them but to suffer for them and when S. Peter would have disswaded his Lord from his last great sufferings his Lord reproved him more for this then for his deniall of him in the high Priests hall for on this deniall Christ did but cast his eye toward Peter minding him thereby of his high promise made never to deny him but for that he not only bids him avaunt Mat. 16.23 which we only say to Dogs but he calls him Satan as being an adversary or hinderer of his much desired and longed-for Death We read in the New Testament of two Mountains whereon Christ more eminently appeared the one was Tabor where the shine of his glory seemed greater then that of the sun the other was Calvarie where he was beheld as a man despised more then the worst of men Barabbas the thief murderer prefer'd before him and when the sun hid his face ashamed of the horrid fact of putting the God of Heaven to death yet this exaltation on the Crosse in Mount Calvarie took more with Christ then that other of his transfiguration on Mount Tabor insomuch as here he finished the great work of his love for which he came into the world for the redemption of mankind and that all might be saved a pledge of which the thief dying besides him found who upon the word of Christ spoken unto him presently entred Paradise and this suffering on the Crosse in Calvarie substantially proved what the other appearing on

same causes and meanes that mans love decreaseth the love of God increaseth SOme Divines have propounded the question why Christ the second Person in the holy Trinity rather than either of the other persons was made man and among other reasons this they give in answer That our first parents sin 1 Cor. 1.24 in desiring to be as God knowing good and evill directly opposeth the wisdome of God which is Christ And to shew the infinite love of God to man that Person who most directly was offended came down from Heaven tooke mans nature and suffered more than man could do and all to redeem man So that he alone God that can draw good out of evill and light out of darknesse used mans sin as an occasion through his love to save mankinde The Prophet Zacbary describes the state of the world Zach. 6. and in especially of the Israelites by foure Chariots the first whereof had red horses which typified the bloody Babylonians the second had black horses which noted the Persians under whom the Jews were neer their utter extirpation the third had white horses by which may be meant the Macedonians who as Alexander and others were gracious and favourable to the Jews the fourth had grizled or horses of divers colours which figured the changeable various and mixed government of the Romans which first or last is destructive to a State And now under this power and rule which contained all the misrule and barbarous usage of the three other Governments came the Messias into the world and this by the Apostle is called the fulnesse of time Gal. 4.4 because when the sin of the world was at the full now was the time of our blessed Saviour to come into the world and by his unspeakable love to redeem it The Prophet Isaiah sets forth Jerusalem thus Their hands are defiled with blood and their fingers with iniquity Isa 59.3 their lips have spoken lies and their tongues perversenesse none calleth for justice nor any pleadeth for truth the act of violence is in their hands their feet run to evill and they make baste to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths The way of peace they know not yea judgement is turned backward and justice standeth afar off for truth is fallen in the streets and equity cannot enter and he that departeth from evill maketh himself a prey And the Lord saw and wondered that there was no Intercessor therefore his arm brought salvation For he put on righteousnesse as a breast-plate and vengeance for a clothing and according to their deeds he will repay fury to his adversaries but to Zion shall the Redeemer come And is there any thing in all this that savours but of the love of God to truth and justice to his people though laden with their sins and for this punished and oppressed by their enemies The love of Christ in this kinde is not to be uttered or any way expressed I will summe it up therefore in that one passage of S. Paul the same night that our Lord Jesus was betrayed he instituted the Sacrament of his body broken 1 Cor. 11.23 and of his bloud shed as a sacrifice fully and solely expiatory for the sin of the whole world And while the Jews cried to the Romans Crucifie crucifie him he for them more incessantly praies to his Father Father forgive them and though they said Let his blood be upon us and our children yet he tells them My blood is shed for you and for all that will take and apply it to the forgivenesse of their sins The Psalmist in a wonder and amazement of this excessive love Psal ● 4 exclaims Lord what is man that thou art so mindfull of him or the son of man that thou visitest him for what is there in himself as man but that is to be abhorred his body being at the best but a bag of bones a sinke of foule water and stinking dirt and his soule like a cage of uncleane birds or a forge of wicked imaginations and a storehouse of sinne To the Psalmists question Why Lord hast thou so visited man no other answer or reason can be given then this of the Apostle Job 3.16 So God loved the world that he gave his onely begotten Son to be made saith the Prophet Isay Isa 9.6 as a childe as the Apostle Saint Paul saith as a Servant who emptied himself as it were Phil. 2.7 to a nothing and all this as the effect onely of his infinite incomprehensible Love CHAP. XIV Gods jealousie JEalousie in man is an excesse of love and for the most part is the attendant of some ill condition in him whereas in God it is the quintessence as it were of his love And this riseth in God and moves him to anger and punishment when he finds himself dishonoured or neglected by those he loves Moses not onely tells us Exo. 20.5 that he is a jealous God but adds Exod. 34.14 that his Name is jealous And such is his jealousie that although he suffered the rebellious murmurings of his Israel Exo. 34.14 yet when they committed spirituall whoredome in making and worshipping the golden calf he destroyed 33000. of them and had not his deare servant Moses interceded he had in his jealousie utterly destroyed them all Covetousnesse by S. Paul is called Idolatry Col. 3.5 and when God finds his people worshipping or setting their hearts on these it moves him to jealousie Yea God is jealous of the inordinate or overmuch love of the husband to the wife or of the wife to the husband For these may love each other so much that some part of the love and worship due to God is bestowed on the Creature And for this God oft times turns jealous and in his anger takes the one from the other or bereaves them of their delight which is children And it being so that God hath commanded us to love him with all our heart and with all the strength and powers of the soule the least alienation of our love from God and bestowed on vain delights moves God to jealousie and provokes his anger And as the least withdrawing of our love from God works jealousie in him so when he finds us persist in a daily revolt from him he ceaseth any longer to be jealous See this proved in Israels case where God for Israels multiplied departings from him threatens My jealousie shall depart from them Ezek. 16.42 and I will be quiet and will be no more angry And this is the saddest condition that a soule can fall into for then it is apparent that God hath sent a bill of divorce to that soul and hath removed his love utterly from it for where God loves he cannot but be jealous Chap. XV. Gods revealing his secrets is a great demonstration of his love to man DElilab useth this as an argument Judg. 16.15 that Samson

ought much to be strengthned by that bond of naturall propagation for that what God vouchsafed not to other creatures no nor to his good Angels he granted unto man as an especiall bounty and sign of his love that all mankind should proceed from one generall Father Adam that so all his posterity as descending from one and the same root might all love as being in or indeed as all but one I read that when Trajan the Emperor had sent to Pliny Praetor in Sicily to destroy all the Christians there the Praetor forbore the execution and counselled the Emperor rather to cherish then extirpate them for saith he they are a people which live in obedience to law they neither rob nor kill nor injure any but live as hating none but loving all And when I read that of S. Paul love is the fulfilling of the law I finde that the Apostle in the same text by way of command bids to owe no man any thing but mutuall love Rom. 13.18 whence I conclude that love as it is a command from God so from and by God it is held as a debt and so injoyned as that though we daily pay it yet we should never be discharged from it but that we should with our days and years grow yearly and daily more in this debt of mutuall love But there is a fourth reason perswading and urging this love which is stronger then that of nature and this is our spirituall brotherhood as being not so much one from our naturall parents as one by our spirituall birth and regeneration in our baptisme whereby being united to our head Christ we are all become members of Christs mysticall body and this if any thing will inforce our love It was the argument which good Abraham used to Lot Let us have no breach nor difference betwixt us but let us love and live in accord For saith he and he thought he could bring no stronger argument for it then this me are brethren Gen. 13.8 And we Christians may say we are all brethren not by one Father in the flesh but by one Father which is in heaven and by one Mother the chast undefiled spouse of Christ and by these we become heires not of an estate got by force or fraud and which may be taken away by fire theeves injustice or an usurping power but of an inheritance in the heavens where neither theef nor usurper shall ever come to help himself or hurt us When S. Paul had shewed how in Christ we are all become one body 1 Cor. 1● 1● he then inferres that no one part can pride it selfe over an other saying I have no need of thee but that as members in the naturall body so much more being members in this mysticall body of Christ we should be tenderly compassionate and not only not to have Schismes and breaches but much more not to hurt or offend but rather to help and defend each other from wrong and oppression and so farre as the law will permit to act as Moses did when he saw his contreymen to be oppressed or wronged Exod. 2.13 S. Chrysostome useth an other metaphor to perswade this love when he tells us that this spirituall brotherhood is as the cementing stones together in an arch or other building where as the one supports the other so all united bind and keep all fast and safe together To which well may that of S. Paul be applyed that love or peace is the bond of perfection and therefore Col. 2.14 Eph. 4.3 keeps the unity of the Spirit in the bond of peace In which texts as love is the bond ligament or hold-fast of the Christians mysticall body so it is the bond uniter and knitter together of all the perfection that man in this world can attain unto You see the great sweet and powerfull effects of this spirituall love begotten by our baptisme into Christ which is much cherished and increased by the Sacrament of his body and bloud It was not only acted by Caliline but long before him and since I would I could not say the like of Christians that they strengthned their leagues and covenants of holding together as it were in one binding each other to defend and keep them though they were covenants with hell and death yet these I say they entred into and strengthned by drinking the bloud either of themselves or others a covenant we have taken and received the Sacrament of the bloud not of beasts or man but of God himself that as we are all members of one body which is Christ so we will love one another In the reall and true performance whereof if we fail S. Paul tells us that we have not only taken that Sacrament unworthily 1 Cor. 11 27. but therein we have taken our own damnation because saith he we did not discern the body and bloud of Christ but did eate and drink these as of course and in ordinary and not considering that if we kept and performed the commandement and covenant of love the seal whereof was the body and the red inke the bloud of Christ that then we should have life everlasting in him but otherwise nothing but infirmities sicknesse and death And whether we finde not these sad and deadly effects to have fallen upon us for the want or breach of Gods commandements and our covenant signed and sealed in the Sacrament of Christs body and bloud judge and seriously think of it while I proceed to The fifth reason why man should love his neighbour which is grounded upon the nature of the Law-giver God for generally such as the legislator is such are his laws So that be the law-maker a bloudy man his laws savour of cruelty and bloud whereas be he of a sweet meek disposition his laws are full of mercy and love Now God being love it self his law or command to man that he love his neighbour relisheth of Gods own nature as flowing from it So that the nearer we come to the fulfilling this law of love the nearer we approach to the nature of God which is love Christ therefore though at first he took not away all legall sacrifices yet he profest that he would have mercy and not sacrifice Mat. 9.13 or mercy rather then sacrifice but so as in the sacrifice of Cain if it were mingled with the hatred of his brother Abel he rejected it and in this or such a sacrifice he saith I will have mercy and not sacrifice and accordingly when the Scribe answering Christ according to his own doctrine that to love our neighbour as our self Mar. 12.13 is more then all sacrifices Christ hereupon finding that the Scribe answered discreetly and to the truth he said unto him Thou art not farre from the kingdome of God which is as much as if Christ had said thus to teach and so to doe is the straight way to the kingdome of God and without it there is no other way In the

upon this Christ by way of satisfaction to the Lawyers question demands of the Lawyer whom he took to be neighbour to the wounded Jew whether the Jew who passed by not helping him or the Samaritan who hated the Jew and the Lawyer as convinced in judgement and conscience readily and roundly answered The Samaritan who helped the Jew whom otherwise he hated was neighbour to the Jew and upon that verdict thus given by the Jewish Lawyer Christ inferreth this doctrine by way of exhortation Go and do likewise that is have mercy and love ' thine enemy And what Christ preached here he practised to the full for had Christ any so great enemies unto him as the Jews who notwithstanding all the good works that he did among and for them yet hated and persecuted him to his death and when they cryed loudly to the Judge Crucifie him he more fervently prayes to his Father to forgive them and when they madly wished that his blood might be upon them and their children he mildly pronounced that his blood should be shed for them and their posterity Could there be any greater signs of the Jews enmity to Christ and could there be any greater evidence of Christs love to the Jews and according to his practice he gives his law As I have loved you even so love ye your neighbour though he be your enemy Notwithstanding this so plain and evident truth there have not wanted who have urged reasons against this position as the Rabbies masters or expounders of the Mosaical Law who feign that though the Commandment of loving our neighbour was written by God in the Tables of Stone delivered unto Moses yet it was written in the heart of man to hate his enemy 2. They urge that of our Lord God to Solomon 1 Kings 3.11 saying Because thou hast not asked long life nor riches nor the life of thine enemies I have given thee a wife heart whence they would infer that revenge on our enemies is as justifiably desired as long life 3. They adde that David of whom not onely himself but God pronounced that he had walked according to his Commandments yet David used many and bitter curses and imprecations against his enemies 4. To perswade us that this is natural to man they will tell us that a childe being offended with any will soon be pleased if another will but strike and revenge him upon the person that gave him the offence 5. They urge some passages of ancient Fathers who deem this hate of enemies to have been permitted to the Jews as that of Divorce for the hardness of their hearts To the first argument I may say That such a Tradition as is alleaged by the Rabbies is not to be regarded but to be rejected as frivolous and falfe But if any adde that it should seem by the words of Christ himself that in Moses's time or at least before Christ there was such a Tradition among the the Jews as that it was permitted to them to hate their enemies for Christ saith Ye have heard that it hath been said of old Mat. 5.43 Thou shalt love thy neighbour and hate thine enemie To this I may answer That the words of Christ It hath been said of old might relate to the perverse interpretation of the Scribes who argued That seeing we are to love our neighbors that is say they our friends therefore we may hate our enemies or because God commanded to make no peace with nor to spare the Canaanites but destroy them therefore we might do the like to all our enemies But to this or that old saying we need say no more then what Christ hath said Ye have heard it said of old V. 44. Thou shalt hate thine enemy but I say unto you Love your enemies bless them that curse you do good to them that hate you But notwithstanding this they urge That by the Law of Moses as much is implyed as the hate of our enemies for it is said Thou shalt not hate thy brother Lev. 19.17 Deut. 15.7 and ver 18. Thou shalt not avenge nor bear any grudge against the children of thy people from which Texts and the like they would infer That they may hate and avenge themselves on all but their brethren and the children of their own people which were the Jews onely and therefore all the rest they might hate as their accounted enemies But to this we answer That it is an implication of their own making without ground from the Text which may be proved from other Texts which command the love of our enemy and the Spirit of God doth not cannot command contradictions Now God commands If thou meet thine enemies beast straying Exod. 23.4 Prov. 25.21 thou shalt bring it back to him that is to thine enemy and Solomon which words S. Paul Rom. 12.20 urgerh to our Saviours sense If thine enemy be hungry give him bread to eat and if he be thirsty give him to drink and the Lord will reward thee Here is no sign nor tittle of hate or revenge to our enemy but quite contrary to shew him the fruits of our love in doing him good And if to any the hate of our enemies seem natural I must say It must be to such as are of a perverse corrupted Jewish disposition and not to the nature of a true Christian for can any man conceive that God who is love and is most delighted with mercy and love should infuse into the heart of man created after his own image hatred and revenge and that against his neighbour his brother who likewise bears the image of his Maker who is Love That David used imprecations against many is not to be denyed but denyed it must be that it was against them because simply his enemies but rather against them as Gods enemies not his 2. The imprecations were not against their persons directly as to the destruction of their soul or body but against them as they were sinners 3. It was for the conversion of sinners and that Gods glory might appear either by their conversion or destruction and not to the satisfying his own revenge Observe I pray with me That David in his Psalms is often said to hate but what sin not the man for so Psal 101. v. 3. I hate the work of them that turn aside Psal 119. v. 104. I hate every false way Ver. 113. I hate vain thoughts Ver. 163. I hate lying and if once as Psal 139. v. 21. he be found to hate them the persons yet observe v. 22. he is said to hate them with a perfect hatred which hate can onely be such when it is against that which God hates the sin but not the person of the man which is an imperfect hatred and against charity and such an hatred God abhorreth Hear David speak as to his rebellious Son Absolom his treacherous Cousin Joab and foul-mouth'd Shimei Psal 7.4 5. If I have rewarded evil to mine enemy let him persecute