Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	cease_v	friendship_n	great_a	55	3	2.1128	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

reasons also why he cannot forget his people in vers 16. Nay there is none of his people can be so disguised by sinne but he knows them scarce any one would have taken David committing adultery and murder for a childe of God and Peter denying and forswearing Christ by the Parable of the Prodigal this is made clear unto us for it is said that the Father of the Prodigal knew him afarre off though he must needs be exceedingly altered in so long a time and by his keeping Swine and being almost starved and by his strange apparel yet his father knew him afar off this is but to shew us that God knows his people in their greatest disguises of sinne We may take a childe of God for an hypocrite and an hypocrite for a childe of God but this is our comfort God knows who are his 2 Tim. 2.19 2. The care of God towards his children is farre greater then that of Parents we reade not only of one but of both the Parents forsaking their children Psal 27.10 Ezek. 16. where is there a parent in the world that takes care that his childe loses not a hair without his knowledge but concerning God it is said that he numbers the hairs of our heads and it is brought in upon that account to shew the special providence that God has of his people 3. The word Father does not only shew the love of God but what kinde of love that he bears unto us for the love of a parent differs and exceeds other loves thus 1. It is the freest love in the world for though a childe be never so great a charge yet a tender mother had rather work night and day then her childe should want much lesse should die though it be never so great a trouble when the childe is sick so that it breaks her sleep when her brests are so sore that the childe sucks almost as much bloud as milk Nor is it beauty in the childe that makes her love him for it is said the mother forgets her pains as soon as she knows a childe is born into the world before she knows whether it be beautifull or deformed Where is there a loving mother in the world that will change her sickly and deformed childe for the beautifullest and healthfullest in the world Nor is the mothers love caused by the childes love for she loves the childe and the childe knows not how to love nor what it is to be beloved The love of a friend to a friend or a wise to her husband is begun and continued by some or all these grounds either by profit pleasure beauty love or all That Gods love is such to us so free grounded upon nothing in us he has mercy because he will have mercy and loves us because he loves us 2. It is the lastingest love Nothing can take it off Luke 15. the Prodigal sonne shewed no love to his father he could not endure to dwell with him nor near him but went into a far countrey spent all amongst harlots if he had lost by trading it had been something to be poor and wicked nay but to be impoverished by wickednesse c. So for Davids love to Absolom Absolom had done much one would think to take off the love of the tenderest father in the world he had murdered Amnon and sought his fathers kingdom and his life and had abused his fathers concubine before the Sunne and all Israel a fact of that nature that it made him irreconcilable one would think Achitophel was a wise man the wisest in that matter in the world and he thought so and counsels to that purpose that he might put him out of any hopes of reconciliation yet David forgets not his fatherly affections and does as much as he can to excuse Absolom charges his Army to deal gently with the young man Absolom in which he doth seem to say thus Those his crimes must be imputed much to his youth he was a young man and David also in another case shews the wonderfull love of Parents to their children that nothing can take it off the little childe in 2 Sam. 12. being unlawfully begotten was a living monument of Davids sinne and shame yet when it was sick he prayed and fasted c. and David was a man after Gods own heart and nothing more then in his tender affection to his children A wife may cease to be a wife she may justly upon some occasion be divorced a friend may cease to be a friend nay we ought to cease our friendship and familiarity with him when he grows scandalous and wicked 1 Cor. 5. but a childe can never cease to be a childe it is lastinger also à parte antè one loves ones childe as soon as it is born but ones friend a long after 3. It is the greatest love especially if we compare the love of Parents to their children and that of children to their Parents that is Parents love their children farre more then children their Parents Now this is a wonderful comfort for any one that loves God and it is most comfort to them that love God most to think with themselves Well I love God much but this is my comfort I am sure he loves me more for God is and will be a conquerour over all people for as he conquers the wicked if they are proud he is above them if they are subtil he goes beyond them so he conquers his people also his excellencies are above their praises his mercies beyond their thanks and his thoughts of love towards them are as farre above their thoughts of love towards him Isa 55.8 9. Psal 103.11 And as the word Father is a wonderfull comfort so it is an engaging word it engages us to several duties 1. To honour God which is so proper a duty to a childe as a childe that God sayes If I am a Father c. and the second Commandment does not say Thou shalt obey thy Father but thou shalt honour thy Father not but that they ought to obey them too but because honour is the principle from which all other of their actions should flow but of that more in the first Petition 2. Obedience which must nor be slavish and mercenary as if it were forced It is the voice of a slave to say What must I do The voice of a son to say What may I do to please my Father 3. Imitation Ephes 5.1 Imitation is so proper to children that a childe scarce doth any thing which it sees not and scarce sees any thing which it does not 4. Considence upon this account our Saviour bids us not to take thought what we should eat or what we should drink or wherewithall we shall be cloathed and he layes the stresse of all our confidence upon this very word Father and indeed this very word Father has more in it to support considence then promises have and indeed a childe does not so properly rely upon promises as

ΠΑΝΘΕΟΛΟΓΙΑ Or the Summe of PRACTICAL DIVINITY Practiz'd in the Wilderness and delivered by our Saviour in his Sermon on the MOUNT BEING OBSERVATIONS Upon the Fourth Fifth Sixth and Seventh Chapters of St MATTHEW To which is Prefixed A PROLEGOMENA or Preface by way of DIALOGUE Wherein the Perfection and Perspicuity of the Scripture is vindicated from the Calumnies of ANABAPTISTS and PAPISTS By THO. WHITE B. L. Minister of Gods Word at Anne Aldersgate London LONDON Printed by A. M. for Jos Cranford and are to be sold at the Sign of the Phoenix in St Pauls Church-yard MDCLIV WHITES OBSERVATIONS Upon the 4. 5. 6. and 7. Chapters of St MATTHEW The Authours TO THE READER AUTHOUR THe Times wherein we live are so full of Errors Heresies and Blasphemies that except our Antidotes and Preparatives are very strong and we continually taking of them 't is impossible to be kept from being infected Christian Reader But what are those Antidotes and Preparatives which may keep one from infection 1. Take heed of Doctrines that rob God of his Honour and give it unto man Such are the Doctrine of Merits Free-will Election out of foresight of Faith and Perseverance 2. Be established upon the plain Texts of Scripture in the Truths you professe and take them not upon trust custome or education for such sandy Foundations will never be able to bear up what you build upon them in times of Persecution or Temptation 3. Love the Truths that you know else God may justly send you strong Delusions to beleeve lies though you receive the Truth if you receive it not in the love theroof 2 Thes 2.10 11. Love and rejoyce in them not upon carnall ground for if thou lovest spirituall truths upon carnal grounds when those grounds cease as all carnal grounds will thy love of the Truth will cease and though thy evidence be never so great if there be no adherence if thy soul cleaves not to the Truths thou knowest they will be like the dust that lies loose upon the ground every winde of Doctrine will scatter them Eph. 4.11 12 13 14. 2 Tim. 3.15 5. Turn the Truths of God into nourishment We must desire the sincere milk of the Word of God that we may grow thereby while meat is in thy hand it may be taken from thee if it be in thy stomack thou maist cast it up again but if once it be turned into nourishment into thy substance then thou canst never loose it 5. Desire to know the Truths of God that thou maist do them Do what thou knowest thou shalt know more Joh. 7.17 We use to take away the Candle from those Servants that have no work or will do none by it 6. If Persecution arises for the Truth suffer it with joy for if once thou hast suffered for the Truth thou wilt never part with it the way not to sell Truth is to buy it and the mother loves the childe most because she hath suffered most for it If once we have paid for Land if the Title of it be questioned we shall endeavour to vindicate it but if we only be in bargain if the title be questioned we leave of our bargaining and leave it to others take little care our selves to vindicate it but it may be thou dost not live in such times of persecution that thou must loose thy estate life or liberty for the Truth but alwaies thou livest in such times that thou must leave thy lusts or corruption for it what corruption what sin what lust hath thou left for such a truth if thou hast not parted with thy lusts and corruptions for the truth thou wilt part with the truth for thy lusts c. 7. Pray for 't is God only that teacheth wisedom secretly thou canst not come unto the Son unlesse thou come and learn of the Father Joh. 6.44 thou canst not know the Father except the Son reveal him Mat. 11.27 Thou canst not say that Jesus is the Christ but by the holy Ghost thou canst not know the deep things of God except the holy Ghost seacheth them out and reveal them unto you thou shalt learn more of God upon thy knees then by all thy reading or studying without prayer If any man lack wisedom let him ask it of God The Schoolmasters that Luther learnt most of was Prayer Temptation and Meditation 8. Be constant in hearing and reading the Word of God for those are two speciall means that God hath sanctified for the keeping of us from errour Be sure you keep close to that Heb. 4.11 12 13 14. 2 Tim. 3.13 take heed of making Traditions Revelations or Providences as thy Rule to walk by for the Scripture is plain and sufficient to teach you all things which are necessary either to be beleeved or practised and the clearing of this Point I conceive to be the most prope● Preface to Annotations upon the Scriptures more proper to that part of Scriptures here spoke to then to many others because that our Saviour evidently shews by his practise that the Scriptures nay one Book nay very few Chapters of that Book is able to answer all Satans temptations and as for the times wherein we live I wish that Discourses of the perfection perspicuity c. of the Scriptures were less pertinent Anabaptists You speak much of the Ministery and of the Written Word but these are needless in our daies or at least the written Word is not the only Rule whereby we should walk Is it not plainly prophesied of the time of the Gospel Jer. 31.34 They shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord and Isa 54.13 and thy children shall be taught of the Lord and if so what need Scriptures or Mi●istry Authour We will first take the words in your sense viz. that all shall be taught immediatly of God without the Scriptures or Ministry of the Word so that from the greatest to the least every one shall know the Lord that is so much of God as is needfull to salvation Then thus I argue That as far as can be proved by these words the Scriptures and Ministery of the Word is needfull until this Prophesie be fulfilled in this sense for there are abundance of ignorant persons amongst us who are not taught of God and that do not know the Lord Many there are that do not beleeve in Christ which they should certainly do if God did inwardly teach them Joh. 6.45 Now 't is so evident that few there are that beleeve and by consequence are taught of God that it ought rather to be bewailed then proved 2. Can any one imagine that none of Gods People before in Christs time or in the Apostles time were taught of God and yet what is more evident then that the Ministery of the Word and reading of Scriptures was in use and commanded in those

be certain that are small sins to be great sins that are indifferent to be sinfull or those that are sinfull to lay greater aggravation upon them then in hypothesi belongs to them to judge the intentions of others Reason 2. The reason is that howsoever we carry our selves to others we must expect the same measure from men for so Luke though we may not exclude Gods judging of us also But you will say Is it measured to every one according as they measured to others and those that are most holy should be least censured Resp 1. This hath a tendency to it if wicked men will judge so they go diametrically opposite to that which the carriage of the righteous enclines them unto 2. Certainly as to God this will come to passe that God will deal to every man according as he deals to his brother 2. In respect of the grounds and rice from whence it proceeds viz. to Judge others out of envy malice pride or from vanity of wit when we are subject to shew our wit in discovering others faults 3. In respect of the manner when we do it rashly and uncharitably uncompassionately not out of hatred of the sinne but of the person and not that others or he may be edified but that he may be disgraced 4. In respect of the end when it is done not to edification as brotherly reproof Or secondly to make our selves seem more holy by the detecting the faults of others as if we were vertuous because others are vicious Vers 3. And why beholdest thou the mote that is in thy brothers eye but considerest not the beam that is in thine own eye Why beholdest 1. We must consider why we behold the more in our brothers eye and we shall finde a great deal of rottennesse at the core the Why of hypocrites words and works are abominable while their outside is specious hence that of Luke 16.15 Is it the love of thy brother Not so for then thou wouldst more hate it in thy self then in others for the love of our selves is to be the rule of our love of our neighbours Is it the honour of God that troubles thee then thou wouldest be more offended at a beam then a more Is it the filthinesse of sin he that hates uncleannesse hates it most the nearer it is to him he hates uncleannesse in his house more in his chamber more in his face but thou art more troubled at a more in thy brothers eye then a beam in thy own Behold 1. There is no such reason thou shouldest wonder that there is a mote in thy brothers eye When thou seest a wicked man thou hast more reason to wonder that thou art not worse then that he is so bad 2. Thou shouldest rather weep for and cover thy brothers faults then stand gazing on them The word doth as well signifie to take heed to or care of as to behold Col. 4.17 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it may very well signifie here for presently after our Saviour brings him in as taking care to pull out the mote out of thy brothers eye Mote 1. Hypocrites are curious in discerning the faults of others though one hath but one fault it is not motes but more and that a very small one for it is not a beam but more 2. They behold the faults never look upon the graces of their brethren a mote can scarce cover a considerable part of the eye but they look upon the mote and not the eye 3. They look upon others sins but not upon their repentance a mote in the eye will make it weep but hypocrites take no notice of the tears but of the sinne thou seest thy brothers sinne but thou knowest nor his sighs and groans nor tears in secret David defiles his bed but he washeth his couch with his tears Brothers cye 1. He being thy brother thy brotherly love should cover a multitude of sin It may be the reason why our Saviour names the word Brother is because that those that generally speak ill of others use to pretend a great deal of friendship and love and then adde their slander which like an Antidote given with poison makes it more deadly and upon the point it shews that those that do so do but dissemble for if thou lovest him as a brother how comest thou to discover one small fault when thou coverst a multitude of sins But considerest not 1. This is one mischief of prying into anothers fault that one discerns not his own he that is so much abroad must needs be a stranger at home Beam 1. Thou art worse then he because his is but a more thine a beam 2. He may consider his mote and bewail it for ought thou knowest but thou considerest not thy beam One special use we should make of anothers vice to look unto our selves of greater it may be he sins not against so much means so many mercies so that that very sinne which is but a mote in his eye is a beam in thine But you will say Hath every one that spies a mote in his brothers eye a beam in his own Yes since it is a beam to espie a mote in his brothers eye Vers 4. Or how wilt thou say to thy brother Let me pull out the mote out of thine eye and behold a beam is in thine own eye How wilt thou say c. How that is How canst thou have the face to say when thou art guilty of the same sinne as Plato said to one who brought him a book Nulli est contradicendum he returned it immediately saying Cur contradicentibus contradicis Nay when thou art not only guilty of the same but farre greater which thy brother cannot chuse but see since one that hath a mote in his eye can see better then one that hath a beam 2. Our Saviour gives such an instance that is most proper to this purpose for he that is deaf or almost sick of any other disease is not so much disenabled to cure another that is sick of the same as one that hath an infirmity in his sight for against him there lies a double objection 1. If you can cure me why can you not your self 2. The eye is a tender place and needs therefore in all actual operation concerning it to have a Ladies hand but a Hawks eye Vers 5. Thou hypocrite first cast out the beam out of thine own eye and then shalt thou see clearly to cast out the mote out of thy brothers eye Thou hypocrite c. 1. No greater sign of hypocrisie then to be curious in the espying out of others faults and yet at the same time to indulge greater in our selves 2. No Minister in the world so fit to reprove and cure others as those that have experience of the wayes of cure of their own sins and he is fitter 1. Because he hath more skill 2. He will do it with more tendernesse and compassion 3. We must not despise

keep us and to wait on us we should rather be servants to them Kings and Queens are nursing fathers and nursing mothers 2. He hath given his Angels those about his own throne all Angels are his good and bad by creation but the good Angels are now only called his Angels the other are called the devils angels Matth. 25.41 3. Angels which if you compare with that which follows there you may see that every good man hath many Angels not only every man his titular Angel 4. A charge a special command 5. To keep thee not only as David gave a charge concerning Absolom Do the young man no harm 6. And they shal bear thee up in their hands they are not only to look to us lest we fall but to carry us lest we fall 7. Lest at any time not a moment that their vigilance ceaseth 8. They keep us that not only not often but not once 9. Why all this care all lest we should hurt our foot not thy feet the foot the lowest and the meanest part pars insima pars unica that he saith thy foot à fortiori it follows he takes care of all the rest of the body he that takes care of the lesser things will take care for the greater 1. It is only to keep one from hurting the next thing to be considered is the subtilty and falshood of the devil in citing this place 1. They appear in citing so fit a place for it is as if it had been a Prophecy on purpose for that very occasion for it speaks of bearing up in their hands lest thou dash thy foot against a stone 2. He leaves out that which would make against him 3. He quotes it as if it was particularly meant of our Saviour whereas it is meant of all holy men for our Saviour wanted not the protection of Angels but they his see how fitly this follows upon the former as if he should say Thou wilt not turn stones into bread but thou wilt cast thy self upon the providence of God do so now what needest thou trouble thy self to come down cast thy self upon the providence of God cast thy self down and since the word of God is that thou so much reliest upon here is the word of God it is written Vers 7. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God And Jesus said It is written again Here was no pausing it put not our Saviour to a stand 1. You may see the great wisdom of Christ which appears first that he answered Satan for doubtlesse this was the subtilest temptation that the devil could invent yet our Saviour answered him There is a story of a Limner that to shew his Art drew a white line so small that it could hardly be discerned another to shew that he could excell him drew a black line thorow the middle of it it required an accurate sight to discern either but our Saviour at first view immediately discerned this black line of temptation to run thorow the plausible advice that Satan gave our Saviour 2. The next thing that shews our Saviours wisdome was in giving so speedy an answer When we are a disputing many times we are forced to give such an answer which may face the objection whilst we have time to rally our forces that we may be able to give such a full answer as may wholly rout it but our Saviour at first gives such an answer as gets a plenary victory over the temptation and that is the last act of Christs wisdome that he gives such an answer which considering all things a more proper and full answer could not be given by the wisdom of men or Angels nor of Christ himself though they had never so long time to consider of it for it may not be said of Christ that his second thoughts or actions could be more wise 2. The holinesse of Christ doth exceedingly appear in giving so speedy a denial for as it would have argued some defect in his wisdome not to have been able at first view to discover it to be a sin which Satan perswaded him to so having discovered it to be a sin it would have been a sinne in Christ to have consulted whether he should have done it or no for it argues coldnesse of love to consider whether we should offend God or no and it argues a great deal of folly for there is no proportionable weight between any motive that can be brought to perswade us to sinne if it be compared with the evil of the least sin to which it perswades us So that to stand weighing that is consulting which of those two have greatest weight in them argues as great folly as if one should stand weighing whether a feather or a talent of lead were heavier 3. 'T is against the nature of consultation for Deus peccatum non cadunt subconsultatione God and sinne cannot be consulted of we may consult how we may serve God but not whether we should serve God He without any stay answered and said our Saviour still answers by Scripture to shew us that the Word is not profitable to answer one but all kindes of temptation 2. To shew that the abuse of a thing should not take away the use of it 3. Again not to argue any contradiction in the Scripture but to shew us the best way to understand Scripture is by comparing one place with another 2. To shew us how excellent it is to balance and counterpoise Scripture to put those places that command a duty or set down promises should be taken and joyned with those that sets the limit to the duty and the conditions to the promises But the Question may be Why did not our Saviour since the devil alledged the place falsly shew the errour and take that way to answer since it is very dangerous to let the Scripture be misunderstood and we should not let any go on in an errour The reasons might be 1. If he had took that way haply Satan might have brought another place to that purpose to which the answer to this place would not serve therefore our Saviour brings rather a place of Scripture to confute him now this answer would serve not only for this place but for all other places of this kinde whatsoever 2. Because this did in effect answer and shew the very words that the devil left out for to tempt God is to expect Gods protection out of his wayes 3. That he might shew us that Scripture is sufficient to resist and avoid all temptations of all kinds 4. As hath been said before that we might have a rule to expound Scripture 5. To shew us that faith that is the object of faith the word of God is the only way not reason to quench the fiery darts of Satan 6. The reforming of the erroneous understanding of Scripture need not be done to Satan 1. Because Satan is incorrigible and so it would do him no good 2.

it is a more direct way so it is a more milde sweet way for as when one pronounceth a word of Latine wrong it is a better way to take some way immediately to pronounce it right and so shew him his errour then to call him an ignorant man and so shew it him So it is a sweeter way when a man does as it were pronounce his words falsly by railing against one by blessing of him to shew him how to pronounce them right then by bitter invectives to tell him of his wickednesse So God is said to rain upon the unjust rather then upon the bad because that the unjust by racking of rents with-holding of corn and other such like oppressions of the poor do abuse the fruits of the earth so that God by blessing of him in those very things wherein he doth as it were curse God and by being bountiful to him in those things wherein he is so niggardly to the poor doth shew him his errour by doing that very thing right which he did wrong Vers 46. For if ye love them which love you what reward have ye Do not even the Publicans the same For if ye love them that love you The former argument was from the example of Almighty God whom all confesse in all things to do well there he brings an argument from him whom all approve and here he brings an argument from them whom all condemn and the Argument stands thus You all desire and expect to be rewarded for your works But none of you think that the Publicans shall have any reward Therefore neither you if you love them only that love you for so do they 1. It is good to presse difficult duties by many arguments 2. That it is good to make use of the evil opinion we have of others as a motive to our selves to be better 3. That the wickedest men may have something good in them but nothing perfect What reward have ye Christ doth not set it down positively that they have no reward but by way of Question to shew them that it is not onely his opinion but their own for he appeals to their own conscience and it shews the manifestnesse of the truth since self-self-love doth cast such a mist before our eyes when we are to judge of things concerning our selves that except the truth do shine very bright we cannot behold it 2. It is not said what great reward but what reward to shew them that they should be so farre from expecting everlasting life that they cannot expect any reward at all 3. It is not said what reward shall ye have but what have ye to shew that they are not to expect so much as a temporal reward for loving their friends 4. They may have temporal blessings as motives to obedience but none by way of reward for obedience for it is not said what blessings but what reward have you for if one may say of your righteousnesse you do Do not the Publicans the same One may say of your blessings Have not the Publicans the same Do not even the Publicans the same The Publicans were such as used to receive Custome Tribute-money and other Taxes and were men very odious to the Jews both for their injustice and oppression of them and they were generally Heathens because the Jews did abhor to have any hand in the oppressing of their own Nation nay our Saviour joyns them with harlots sinners Heathens Vers 47. And if ye salute your brethren onely what do you more then others Do not even the Publicans so And if you salute your brethren only The word translated salute signifies to kisse and imbrace and our Saviour doth signifie by it it all outward expressions of love 2. By brethren is meant our near kindred and acquaintance 3. This word only is to be referred as well to the former verse as to this and the observations upon that mutatis mutandis may be applied to this Vers 48. Be ye therefore perfect even as your Father which is in heaven is perfect Beye therefore perfect c. 1. It is not meant as if it was possible to be as perfect as God is and therefore it is not said Be as perfect as your Father which is in heaven but be ye perfect as your Father which is in heaven is perfect noting to us that we must have the kindes not the same degrees of perfection yet there is one exception to be made viz. that we must strive for all those kindes of perfection that are communicable to the creature for when a Father bids his childe be like him he does not mean that his childe should be his Father so when we are commanded to be like God it is meant in such properties that we may have and still continue creatures and such perfections though we strove to attain yet God was in no wise hindred from having them also as for example if we should endeavour to have our own wils done in all things Gods will could not be done in all things except our will was so sanctified that our will was to do Gods will in all things and then we did it not as our own will but as his so if we should do all things for our own glory without reference to Gods glory we should do some things wherein God should be dishonoured but in other attributes as in this which is spoken of in the Text our loving our enemies our doing good to all forgiving of injuries c. doth not hinder God from doing good to his enemies c. but it is rather one act of his love towards them that he would have us to love them also for we ought to love their persons though not their vices and we ought to love them though they be Gods enemies though we ought not to love them as they are that is because they are Gods enemies so our being holy hinders not Gods being holy nor è contra in these communicable attributes did the likenesse of Adam to God consist which he lost by desiring to be like unto God in his incommunicable attributes which desire we are to mortifie 2. To be perfect as God is perfect is to instance in this particular 1. To come as near to that degree of love that God bears to his enemies as we can 2. To have our love as extensive as Gods love is and that in two respects 1. In respect of the object and that in respect either of the kinde or of the particular i. e. Whether they be never so much or never so many wayes or never so long our enemies that for the kinde and we are to love not only some of every kinde but every particular person of every kinde Singula generum genera singulorum 2. Extensive in respect of the act and that three wayes 1. You must do much good to your enemies 2. You must do many good turns to your enemies 3. You must do many kindes of good to your enemies As