not any man, betwixt whose natural faculties and some particular courses or objects, there is not some manner of antipathy and disproportion, (it being the Providence of divine dispensations so variously to frame and order men's fancies) as that no man shall have an independence or self-sufficiency, nor say unto the other members, I have no need of you:' -but there should be such a mutual ministry and assistance amongst men, as whereby might be ever upheld those essential virtues of human society, unity and charity; no man being able to live without the aid of others, nor to upbraid others with his own service. Now, in this case, if any man, who either out of the narrowness and incapacity, or out of the reluctancy and antipathy, of his own mind, is indisposed for some courses of life and study, shall presently fall to a professed vilifying of them,-or to an undervaluing of persons, who, with a more particular affection, delight in them,

-or to a desire of the not-being of them, as things utterly unuseful, because he sees not what use himself can have of them; he doth herein discover as much absurdity in so peremptory a dislike, as a blind man should do in wishing the sun put out; not considering that he himself receiveth benefit at the second hand from that very light, the beauty whereof he hath no immediate acquaintance withal.

For as too excessively to doat on the fancy of any particular thing, may prove harmful, as appeareth in the poetical fable of Midas, whose unsatiable desire to have every thing that he touched, turned to gold, starved him with hunger; and so what he, out of too excessive love, made his idol, became his ruin; (as many men need none other enemy to undo them than their own desires,) so, on the other side, the extreme hatred of any thing may be equally inconvenient : as we see intimated in that other fable of the servants, who when they had, out of an extreme malice against the poor cock, at whose early crow their covetous master every day roused them unto their labour, killed him, and so (as they thought) gotten a good advantage to their laziness, were, every day, by the vigilancy of their master, whose covetousness now began to crow earlier than his cock, called from their sleep sooner than they were before; till at length they began to wish for that, which the rashness and indiscretion of their hatred had made away. And therefore when we go

about any thing out of the dictates of passion, it is a great point of wisdom, first, to consider whether we ourselves may not afterwards be the first men, who shall wish it undone again.

CHAP. XV.

Of the good and evil effects of Hatred. Cautelousness and wisdom to profit by that we hate, with confidence, victory, reformation. Hatred in general against the whole kind, cunning, dissimulation, cruelty, running over to persons innocent, violating religion. Envy, rejoicing at evil, crooked suspicion, contempt, contumely.

I Now proceed to the consequents or effects of this passion and first, for the useful and profitable effects thereof, which may be these:

First, a cautelousness and fruitful wisdom for our own welfare, to prevent danger, and to reap benefit from that, which is at enmity with us. For we shall observe in many evils, that no man is brought within the danger, who is not at first drawn into the love of them. All inordinate corruptions then most desperately wound the soul, when they beguile and entangle it. But the greatest use of this caution is, to learn how to benefit by the hatred of others; and, as learned physicians do, to make an antidote of poison. For as many venomous creatures are, by art, used to cure the wounds, and repair the injuries which themselves had made, (natural attraction, as it were, calling home that poison, which injury and violence had misplaced) so the malice and venom of an enemy may, by wisdom, be converted into a medicine, and, by managing, become a benefit, which was by him intended for an injury. Or, to use the excellent similitude of Plutarch", "As healthy and strong beasts do eat and concoct serpents, whereas weak stomachs do nauseate at delicates; so wise men do exceedingly profit by the hatred of their enemies, whereas fools are corrupted with the love of their friends; and an injury doth one man more good, than a courtesy doth another." As wind and thunder, when

Quod de Cantharide observavit Plut. lib. de sera numinis vindicta.-Venenum aliquando pro remedio fuit: Sen. de Benef. 1. 2. c. 18. b Plut. de capiend. ex hostibus util.-Cal. Rhodigin. Antiq. lect. 1. 5. c. 17.

they trouble the air, do withal purge it, whereas a long calm doth dispose it to putrefaction;-or as the same whetstone that takes away from a weapon, doth likewise sharpen it ;-so a wise man can make use of the detraction of an enemy, to grow the brighter and the better by it. And therefore when Cato advised, that Carthage should be utterly destroyed, Scipio Nasica persuaded the contrary upon these reasons, that it was needful for Rome to have always some enemies, which, by a kind of antiperistasis, might strengthen and keep alive its virtue; which otherwise, by security, might be in danger of languishing, and degenerate into luxury. For as the Israelites, when there was no smith among them, did sharpen their instruments with the Philistines; so indeed an enemy doth serve to quicken and put an edge upon those virtues, which, by lying unexercised, might contract rust and dulness; and, many times, when the reasons of the thing itself will not persuade the giving advantage to an enery, or of gratifying him, will over-rule a man, lest hereby he give his foes matter of insultation.

"Hoc Ithacus velit, et magno mercentur Atridæ."

This makes our foes rejoice; they would have bought,
With a great price, those crimes we do for nought.

Thus as a sink by a house makes all the house the cleaner, because the sordes are cast into that;-or as they observe, that roses and violets are sweetest, which grow near unto garlick and other strong-scented herbs, because they draw away any fetid or obnoxious nourishment; so the eye and nearness of an enemy serveth, by exciting caution and diligence, to make a man's life more fruitful and orderly than otherwise it would have been, that we may take away occasion from them that would speak reproachfully. And thus Hector, sharply reproving the cowardice of his brother Paris (who had been the only cause of the war and calamity) when he fled from Menelaus, draweth his rebuke from hence and telleth him that he was,

Πατρὶ μέγα τῆμα, πόληῒτε, παντί τε δήμῳ,
Δυσμενέσιν μὲν χάρμα.

To father, city, people, loss and blame;

Joy to his foes, and to himself a shame.

Secondly, hatred worketh confidence, and some presumption and good assurance of our own, or some assisting strength against evils. Which ariseth first out of the former; for cautelousness, or furniture against the onset of evil, cannot but make the mind more resolute in its own defence, than if it were left naked without assistance. Again; of all others, this is one of the most confident passions, because it moves not out of sudden perturbations, but is usually seconded and backed with reason, as philosophers observe f; and ever the more counsel, the more confidence. Besides, being a deep and severe passion, it proportionably calleth out the more strength to execute its purposes. There is no passion that intendeth so much evil to another, as hatred: anger would only bring trouble, but hatred mischief: anger would only punish and retaliate, but hatred would destroy: for as the philosopher notes, it seeketh the not-being of what it hates. A man may be angry with his friend, but he hates none but an enemy: and no man can will so much hurt to his friend, as to his enemy. Now the more hurt a passion doth intend, the more strength it must call out to execute that intention; and ever the more strength, the more confidence.

Thirdly, it worketh some manner of victory over the evil hatred: For, "Odium semper sequitur ex animi elatione," as Scaliger out of Aristotle hath observed; it ever ariseth ont of pride and height of mind, ὑπερέχειν οἴονται ὑβρίζοντες, injury ever comes from some strength, and is a kind of victory. For so far forth as one is able to hurt another, he is above him. And this effect holds principally true in moral and practick courses, wherein (I think) it is a general rule. He in some measure loves an evil, who is overcome by it for conquest, in this nature, is on the will, which never chooseth an object till it love it. There only we can have perfect conquest of sin, where will be a perfect hatred of it. Here, in the best, there is but an incomplete restoration of God's image; the body of nature and the body of sin are born and must die together.

Fourthly, it hath a good effect in regard of the evil hated in reasonable creatures, namely, the reformation of the person in whom the evil was. For as countenance and encouragement is the fosterer of, so hatred and contempt serveth sometimes as physick to purge out, an evil. And the reason is, because a great part of that goodness, which is apprehended to be sin, by those that pursue it, is other men's approbation. Opinion puts value upon many uncurrent coins, which pass rather because they are received, than because they are warrantable. And therefore if a man, naturally desirous of credit, see his courses generally disliked, he can hardly so unnaturate himself, as still to feed on those vanities, which he seeth do provoke others unto loathing:— though, I confess, it is not a persuasion of men's, but of God's hatred of sin, which doth work a genuine and thorough reformation.

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

:

First, the rule of Aristotle, whose maxim it is, That hatred is always wpòs rà yém, 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 the 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 a uniform object 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 divers conditions of men's natures, constitutions, callings, and employments; and, from them, to proportion the quality of his insinuations upon the will) insomuch that a man may herein. haply 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 man's hatred of sin be not, apos rà yén, a universal and transcendent hatred. against all sin, even those which his personal relations make