N07809:326
Two dissertations, I. Concerning the end for which God created the world. II. The…
Two dissertations, I. Concerning the end for which God created the world. II. The nature of true virtue. / by the late Reverend, learned and pious Jonathan Edwards, A.M. president of the College in New-Jersey.
Boston: printed by S. Kneeland, 1765
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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.
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 possess'd of the like general benevolence, this attaches his heart to him, and draws forth greater love to him, than meerly 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.