Two dissertations, I. Concerning the end for which God created the world. II. The…

AND further, if Being, simply considered, be the first object of a truly virtuous benevolence, then that Being who has most of Being, or has the greatest share of existence, other things being equal, so far as such a Being is exhibited to our faculties or set in our view, will have the greatest share of the propensity and benevolent affection of the heart.—I say, other things being equal, especially because there is a secondary object of virtuous benevolence, that I shall take notice of presently. Which is one thing that must be considered as the ground or motive to a purely virtuous benevolence. Pure benevolence in its first exercise is nothing else but Being's uniting, consent, or propensity to Being; appearing true and pure by its extending to Being in general, and inclining to the general highest good, and to each Being, whose welfare is consistent with the highest general good, in proportion to the Degree of existence ^*understand, other things being equal.

1. *I say,—in proportion to the degree of existence,—because one Being may have more existence than another, as he may be greater than another. That which is great, has more existence, and is further from nothing, than that which is little. One Being may have every thing positive belonging to it, or every thing which goes to it's positive existence (in opposition to defect) in an higher degree than another; or a greater capacity and power, greater understanding, every faculty and every positive quality in an higher degree. An Arch-angel must be supposed to have more existence, and to be every way further removed from non entity, than a worm, or a flea.

THE second object of a virtuous propensity of heart is benevolent Being.—A secondary ground of pure benevolence ⟨p. 123⟩is virtuous benevolence itself in its object. When any one under the influence of general benevolence, sees another Being possessed of the like general benevolence, this attaches his heart to him, and draws forth greater love to him, than merely his having existence: because so far as the Being beloved has love to Being in general, so far his own Being is, as it were, enlarged; extends to, and in some sort comprehends, Being in general: and therefore he that is governed by love to Being in general, must of necessity have complacence in him, and the greater degree of benevolence to him, as it were out of gratitude to him for his love to general existence, that his own heart is extended and united to, and so looks on its interest as its own. 'Tis because his heart is thus united to Being in general, that he looks on a benevolent propensity to Being in general, wherever he sees it, as the beauty of the Being in whom it is; an excellency, that renders him worthy of esteem, complacence, and the greater good-will.