_Tit. 1. Cases of Conscience about loving our Neighbour._
_Quest._ I. In what sense is it that I must love my neighbour as myself? Whether in the kind, of love, or in the degree, or only in the reality.
_Answ._ The true meaning of the text is, you must love him according to his true worth, without the diversion and hinderance of selfishness and partiality. As you must love yourself according to that degree of goodness which is in you, and no more; so must you as impartially love your neighbour according to that degree of goodness which is in him. So that it truly extendeth to the reality, the kind and the degree of love, supposing it in both proportioned to the goodness of the object. But before this can be understood, the true nature of love must be well understood.
_Quest._ II. What is the true nature of love, both as to myself and neighbour?
_Answ._ Love is nothing but the prime motion of the will to its proper object; which is called complacence: the object of it is simple goodness, or good as such: it ariseth from suitableness between the object and the will, as appetite doth from the suitableness of the appetent fancy and food. This good, as it is variously modified, or any way differeth, doth accordingly cause or require a difference in our love; therefore that love which in its prime act and nature is but one, is diversely denominated, as its objects are diversified. To an object as simply good, in itself, it followeth the understanding's estimation, and is called, as I said, mere complacence or adhesion: to an object as not yet attained, but absent, or distant, and attainable, it is called desire or desiring love: and as expected, hope, or hoping love (which is a conjunction of desire and expectation): to an object nearest and attained, it is called fruition, or delight, or delighting love: to an object which by means must be attained, it is called seeking love, as it exciteth to the use of those means: and to an object missed it is, by accident, mourning love. But still love itself in its essential act is one and the same. As it respecteth an object which wanteth something to make it perfect, and desireth the supply of that want, it is called love of benevolence; denominated from this occasion, as it desireth to do good to him that is loved. And it is a love of the same nature which we exercise towards God, who needeth nothing, as we rejoice in that perfection and happiness which he hath; though it be not to be called properly by the same name. Goodness being the true object of love, is the true measure of it; and therefore God is infinitely and primitively good, is the prime and only simple object of our absolute, total love. And therefore those who understand no goodness in any being, but as profitable to them, or to some other creature, do know no God, nor love God as God, nor have any love but selfish and idolatrous. By this you may perceive the nature of love.
_Quest._ III. But may none be loved above the measure of his goodness? How then did God love us when we were not, or were his enemies? And how must we love the wicked? And how must an ungodly person love himself?