If ye ask then, Wherein is there any difference allowed? Answ. If we consider 1. The effects of this Love, they may and ought to be more manifested towards one then another; we are to pray more for one then another; to communicate and to distribute more to one then to another, according to the opportunities we have, and according to the particular relations and callings that God putteth us in; for beside our general relation to all men, we have particular relations to some beyond others; hence may a man do more for his Children, and these of his own house, then for others; so may we pray for some men more and oftener, as their necessity is concerned, and as they may be more useful. 2. In respect of frequency, our Love may and ought to vent it self more frequently towards some then others, and so it differeth from that general Love we owe to all. 3. In respect of sympathy, we are to be more touched with the hurt and hazard of some, and more sensibly desirous of their good then of that of others, ⟨p. 318⟩and so our love ought to affect us more, and stir more sensibly in reference to some then others, as in the case of a woman toward her Child, and of one dear friend to another; such was the sympathy between Jonathan and David, who though they loved many others, yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them, good and evil; this may arise from natural relations, particular obligations, mutual familiarity, and other special grounds. 4. According to the diversity of concurrent circumstances, we may sometimes wi •• temporal good to one, and sometimes temporal rods to another; providing always it be out of a true desire of, and respect to their spiritual good. 5. In respect of compla •encie and delight accompanying the act of loving there may be a difference; for there may be much more delight and satisfaction in loving one then another, as there appeareth more of holiness in one then another; so godly men love even natural men, if of good parts, civil and friendly, more then others that a •e destitute of such qualifications; but if men be also gracious, they not only love them the more, but also acquiesce the more, and have the greater complacency in them on that account.
If ye ask then, Wherein is there any difference allowed? Answ. If we consider 1. The effects of this Love, they may and ought to be more manifested towards one then another; we are to pray more for one then another; to communicate and to distribute more to one then to another, according to the opportunities we have, and according to the particular relations and callings that God putteth us in; for beside our general relation to all men, we have particular relations to some beyond others; hence may a man do more for his Children, and these of his own house, then for others; so may we pray for some men more and oftner, as their necessity is concerned, and as they may be more useful. 2. In respect of frequencie, our Love may and ought to vent it self more frequently towards some then others, and so it differeth from that general Love we owe to all. 3. In respect of sympathy, we are to be more touched with the hurt and hazard of some, and more sensibly desirous of their good then of that of others, ⟨p. 318⟩and so our love ought to affect us more, and stir more sensibly in reference to some then others, as in the case of a woman toward her Child, and of one dear friend to another; such was the sympathy between Jonathan and David, who though they loved many others, yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them, good and evil; this may arise from natural relations, particular obligations, mutual familiarity, and other special grounds. 4. According to the diversity of concurrent circumstances, we may sometimes wi •• temporal good to one, and sometimes temporal rods to another; providing alwayes it be out of a true desire of, and respect to their spiritual good. 5. In respect of compla •encie and delight accompanying the act of loving there may be a difference; for there may be much more delight and satisfaction in loving one then another, as there appeareth more of holiness in one then another; so godly men love even natural men, if of good parts, civil and friendly, more then others that a •e destitute of such qualifications; but if men be also gracious, they not only love them the more, but also acquiesce the more, and have the greater complacencie in them on that account.
