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do it, is another ; and I may in obedience to God, purpose and do more good to one whom I am bound to Love, not morc buc lefs.

And now you may fee what it is to love our neighbours as

our felves.

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1. God must be loved above our neighbours and our seluess and borb muft be loved purely as related and subordinate to bim, and for bis fake. There is a double respect which all things have to God : 1. As they contain that cxcellency which hc hach put upon them, which is fome likeness, scpresentation or lige nification of himself; ind is called bois Glory thining in the creature ; that is, it's derived Goodness. 2. As they conduce to his further service, and may honour him, and please him. Thus all creatures must be loved only as a means, cven a means declaring God, being derivatively and fignificantly good and usefuds and as a means to serve and please him.

2. Therefore this being the formal reafon of our Rational Love, must also be the measure of it (à quatenus ad quantum) As it is certain that I muf love that be which is belt, because I mult love it only as good; so it is certain that that is beft which hath most likeness to God, and moft of his Glory upon ir, and that which is most pleafing to bim, and useful to his service. Thereforc if my neighbour be better than I am, I mult judge bim better, and love him better.

3. Though natural felf-appetite, and felf-preservation, by which all crcatures are for themselves only (not fccling che hunger, cold, pain of others) be not finful, but the off.& of Cscating individuarion, yet Reason was perfe&t, and the Wil could palcaly follow Reason, in its complacency and choice, till fin corrupted it : Reason could judge that beft which was beft, and the will could love that belt which was bit. Therefore where ever any of this is wanting, it is fin.

4. The principal part or summ of pofitive sin, doth confift in selfishness. Min is fallen from thc Love of God and man, to bimself; and grace recovereth him from this. Therefore it is, that this duty is not only unperformed, but hardly discerneed by unrenewed men : so far as they are selfish, they hardly believe that they should love their neighbouis as them. (clvcs.

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5. To love our neighbours as our felves, in point of duty, containcth these two things : First, To love them fimpty according in their goodnejl, without any hinder ance of pelimees er partiality: Not to forbcar loving them, because they are nor our felves, or because they are against any inordinate fulfill intérift or appetite of our own. And also comparatively, to love them in the fame degree witb okt selves, if they have the same degree of Yveliness ; lo that it cannot extend to the kind, and the end, and reason of the Love, but it must needs also extend to the degree. If I love him less than my self, who is better than my rel, I love him not as my felf, as to ends and reason.

6. Yea Iam bound by this Low to love every man better or more than my self, who is really better, and is fo manifeft to me : Or elle l'love him not as myself, that is, on the same true Resfous as I mult love my self (for God and the goodness of the objed.)

7. Bat as all men fail in the degree of this Love (and therefore 'nonc perfe&ly keep the Law ;) fo che fincerity which all Gods servants have, doch conlilt in this ; that 1. Our love to others is for Gods sake, and for the goodness which he hath endued them with, and the fervice they may do him. 2. That this God and his service, for whole fake we love them, be preferred before our selves, and every creature, and lovid better than all our sinful pleasures. 3. That our love to thein for Gods fake and graces be such, as ordinarily in the exercise and effeas will prevail against our Love of sexual interest and deligbes; and will bring us effectually to succour, relieve, and do them good, though to our fleshly loss, when God 16quirethit. He that cannot lovc Chrilt in his servants, bester than his carnal pleasures, loveth him not at all fincerely. Gods Image and interest in his servants, and in mankind, mult be practically more precious to us, and more beloved by us, than all our carnal sinful pleasures. (For as for our own spiritual good, it Aandeth in such a connexion with Gods will and glory, and our neighbours good, that I know not how to put them into comparison in the tryèl, much less in oppofition.) 4. That all carnal felf-love and uncbaritableness contrary to this, bc bated, refited, repented of, and fubdued, and be not

predominant

predominant in us, againt thc Love of God and man,

8. The meaning of the Command is not that we shall love our neighgours as we inordinately and finfully love our felves i but as we ought to love our selves i and as we regularly and justly do love our felves. He that loveth himCelf coo much and finfully, must not therefore so love his ncighbour.

9. He that loveth his neighbour as himsell (that is, with, our selfish partiality, and for the same reasons as he must love him. self

, viz. for the Image and Interest of God) is obliged by this very rule, toʻlove bimself more than bis neighbour, when be is better, and more pleafing and serviceable to God. (Therefore he that would warrantably love bimself not, must labour to.be himself the best, and then he may lawfully do it, so far as his own goodness, and other mens defe&s are truly known to him.

io. As a Fatbers Love may confiht with the corredion of his children, and self-love with blood letting, purging, labour, and other unplcafiog things; so we may love our neighbours as our selves, and yet corred and punish evil doers : For fometimes their own good requireth it; and ordinarily the publick good requireth it (fæna debetur Reipublice) and also Gods camsmand requirech it ; fo that this is not loving our felves more than our neighbour; but loving him more than his case, or his favour and loving God, and the Commonwealth, more t both bi.

11. Our love of our neighbours us our selves, doth not at all make our natural selfish appetites and Senles, or defire of food, bealıb, esse, reff, &c. to be sinful : Nor oblige us to have suob natural senses and appetites for others; but only rationaliy to equal them in estimation and complacence, and to do them lo much good as God requirath us.

12. And it doth not oblige us to do as much for tbem as for our felves, for the reasons before alledged; but co do them good without the binderance of self-interest : That selfiflonefs be not to us as a Bile or Impofthume, which drawcth the humours and {pirits unequally and disorderly from the rest of the body to it felf.

By all this it is evident, 1. That no min hach an inequality in his love to bimself and his neigbbour, beyond thc inequality

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of goodness, but it is finful (Speaking of Rational Love.)

2. That all Love to out neighbour is not fincere : There is a real Love to them, which bad men may have, which is not the fincere love which God requireth. m 3. Every man that loveth another for his goodness and geest linefs, loveth him not fincerely: For he may have a love to goodness it self, which is not fincere : As if he love his lujts and pleafures more.

4. Every man that dosib good to another in Love, doth not therefore sincerely love bim. A Dives may give Lazarus his (craps s And the very eft fenfualift may give another fome of the Icavings of his Acthly lufts. And though the giving of a cup of cold water to a Difciple, when we have no better to give, doth thew sincerity, and shall have its reward (because God accepteth it, according to mens will, and to what they have, and not according to what ibey bave not ;) yet it is certain that an unhappy worldling may give much more.And if Chrift had bid him Luke 18.23. sell pari, inftead of selling all, it's like hc tnight not have gone aw ay sorrowful.

5. It is not therefore the value or proportion of the gift, which is it that must try our love to others, in it self confidercds for it may oft fall out that a Widdows mite may ligoific truer charity, than the fubitance of some others. But it is the prevalency of the Love of God in man, and of man for the sake of God, againft our ftufulself

. love, and carnal interest. And now I will add a little more evidence, to the principal thing in queftion, viz. that in the very degret the Rational APpetite or Will fhould love another equal with our felves.

And 1. The forementioned reason is undenyable, that the Will should love tbat beft whicb is best, and must measure that by the respect which things have to God, and not to our own commodity in the world.

2. No man can deny this principle but by fercing up nalu. ralfelf-love or appetite, and making the rational Hoop to that, which would infer as well, that we may love our felves better than God himself; and that our fenfe is nobler than our reason, and must rule it.

3. We find our own reason tell us much more of our duty in this, than our corrupted wills do follow. The belt way cherc

fore

fore to discern the truth, is to treat with reason aloxe, and leave out the will, till we have dispatcht with reason. And you will find that the common light of nature juftificth this Law of God.

1. He that would not confess that it is better be had no being, than that there were no God, or no world bcfidcs him, is a monfter of selfishness. And if a man say never so much [! Cannot do ] yet while he confeffech that this shouldb: his de firc, it sufficcth to the decision of our present case.

2. He that will not confess that it is better that be bimself should die, than all the Cburch of Christ, or the whole Kingdom die, is unreasonably fulfill in the cyes of all impartial men. The gallant Romans and Athenians had learnt it, as one of their plain. At greateft Lesions, to prefer their Country before their lives : And is not that to love their Countryes better than shemselves.

3. For the same reason many of them law, that it was the duty of a good fubje&t, or a gallant souldier, to save the life of his King or General, with the loss of his own : Because their lives were of more publick utility. And the ground of all this . was these natural veritics.

[Ibe best should be best loved: Goodness must be measured by a bigber ruletban personal self-interest : Multitudes are better shan one. &c.]

4. All men acknowledge that a man of eminent Learning, Piety, Wisdom, and Vsefulness to the Church or World, should be loved and preserved rather than a wicked, fottish, worth. less cbild of our own. Yea God himself requircth that Parents procure the dealb of their own children, by publick Juflice, if they be obftinately wicked, Deut. 21.

5. The same Realons plainly infer, that I ought rather to defire the life of a much more worthy useful intirument for the Church and Stare, than my own; and fo to love a better max better than my self, if I be acquainted fufficiently with his goodness.

And if this be all so sure and plain, hence observe, 8. How much humane nature is corrupted. Alas, how rare is this equal Love ! 3. How few truc Chriftians arc; and how defective and

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