N07809:343
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.
BUT this being a matter of the highest importance, I shall say something further to make it plain, that love to God is most essential to true virtue; and that no benevolence whatsoever to other Beings can be of the nature of true virtue, without it.
BUT this being a matter of the highest importance, I shall say something further to make it plain, that love to God is most essential to true virtue; and that no benevolence whatsoever to other Beings can be of the natue of true virtue, without it.
AND therefore let it be supposed, that some Beings, by natural instinct or by some other means, have a determination of mind to union and benevolence to a particular person, or private system, *which is but a small part of the universal system of Being: and that this disposition or determination of mind is independent on, or not subordinate to benevolence, ⟨p. 129⟩to Being in general. Such a determination, disposition, or affection of mind is not of the nature of true virtue.
AND therefore let it be supposed, that some Beings, by natural instinct or by some other means, have a determination of mind to union and benevolence to a particular person, or private system, *which is but a small part of the universal system of Being: and that this disposition or determination of mind is independant on, or not subordinate to benevolence, ⟨p. 129⟩to Being in general. Such a determination, disposition, or affection of mind is not of the nature of true virtue.
- *It may be here noted, that when hereafter I use such a phrase as private system of Beings, or others similar, I thereby intend any system or society of Beings that contains but a small part of the great system comprehending the universality of existence. I think, that may well be called a private system, which is but an infinitely small part of this great whole we stand related to. I therefore also call that affection, private affection, which is limited to so narrow a circle: and that general affection or benevolence, which has Being in general for it's object.