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or do to myself. Then (2.) It implies that I am as really to promote their good as my own : 1 Cor. x. 24, ' Let no man seek his own things, but every man another's wealth ; ' not seek his own, so as to exclude another. It is not to be understood simply, apart and by itself, but in sensu conjuncto, for I am to seek my own things ; but let him not seek his own things, so as to neglect his care of another's welfare. We are to perform all offices of humanity suitably, and convenient to their necessities ; we are to wish them all spiritual graces and eternal bless- ings, as we would to ourselves : Acts xxvi. 29, ' Would to God all that hear me this day were altogether such as I am/ And we are not only to wish but to procure their good by all means possible, only this cau- tion is to be observed, that our endeavours may be more for our own good than the good of others ; and yet I cannot be said to love myself more than others, because the expression notes only the reality of that affection that I should bear to them. I am to love them as myself. But in expressmg the effects of this love, by industry^ care, and bounty, there is a method, an order prescribed by God ; and so I am first to love my own body ; next, my near relations, the wife of my bosom and children ; then neighbours, then strangers, then enemies : Eph. v. 28, ' So ought men to love their wives as then- own bodies.' It is made the rule of conjugal society, therefore there must be a subordination : first wife, then children, then kindred,, then neighbours ; therefore the apostle saith, 1 Tim. v. 8, ' But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.' The Hebrews preferred the men of their own nation before the Grecians in their daily ministration. The efi'ects of bounty and love are to be dispensed according to the urgency of neces- sities. They that dwell about us, and are more frequent with us, their necessities provoke us more to acts and expressions of love towards them.
(3.) In some cases a man is bound to love his neighbour more than himself, In the law it is, ' Thou shalt love thy neighbour as thyself ; ' hut in the gospel we have an higher pattern : John xiii. 34, ' As I have loved you, so ought you also to love one another.' Now the Lord Jesus hath loved us with an high love, he hath laid down his life for us. And it is no strain to apply this in some cases to love to our neighbours : 1 John iii. 16, ' Hereby perceive we the love of God, because he laid down his life for us ; and we ought to lay down our lives for the brethren.' He shed his precious blood, which was more valuable than all the world, therefore we should not stick at anything, not life, which is our most precious possession. Life and all must go for our neighbom-'s sake. But you will say, In what cases ? First my single life, to save the whole community and society. It is a constant rule that all private thmgs must give way to public ; for God's glory is more promoted and concerned in a public good than in any private ; therefore a public good is better and more considerable in itself, than any particular happiness of ours. In the whole business of self-denial, the great question is, which shall take place, God's glory, or the creature's profit. Thus Jonah, to save the company, saith, ' Cast me into the sea.' It was not only an act of patience and submission to the sentence of God when, he was discovered and found out by lot ; but it was an act
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of charity, to save those that sailed with him. Men should be contented to be sacrificed for a real public good. The creatures, they will leave their private bent to preserve the universe.
Case 2. We ought to help on one another's spiritual good with the loss of our temporals, and to venture person and estate for the propa- gation of the gospel. Paul's glorious excess of charity is in some degree to be imitated, Kom. ix. 3, who could wish himself ' to be cursed from Christ for his brethren and kinsmen in the flesh ; ' and Moses, Exod. xxxii., ' To blot his name out of the book of life,' if God would spare his people. In some degree they are to be imitated ; with our loss we are to promote the spiritual good of others. We have an high instance in our Lord Jesus Christ : 2 Cor. viii. 9, ' For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye, through his poverty, might be rich.' When he was rich, rich in the glory of the Godhead, yet he would come in the form of a servant. But alas ! who becomes poor for Christ now ? Who is willing to go back any degree of his own pomp and pleasure, that he may advance the pubhc good, and promote the glory of Christ ? Public spiritual good is far more valuable than any temporal good.