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is all being and all perfection; and whose being and beauty are, as it were, the sum and comprehension of all existence and excellence: much more than the sun is the fountain and summary comprehension of all the light and brightness of the day. If it should be objected, that virtue consists primarily in benevolence, but that our fellow-creatures, and not God, seem to be the most proper objects of our benevolence; inasmuch as our goodness extendeth not to God, and we cannot be profitable to him.-To this I answer,

1. A benevolent propensity of heart is exercised, not only in seeking to promote the happiness of the being towards whom it is exercised, but also in rejoicing in his happiness. Even as gratitude for benefits received will not only excite endeavours to requite the kindness we receive, by equally benefiting our benefactor, but also if he be above any need of us, or we have nothing to bestow, and are unable to repay his kindness, it will dispose us to rejoice in his prosperity.

2. Though we are not able to give any thing to God, which we have of our own independently; yet we may be the instruments of promoting his glory, in which he takes a true and proper delight.*-Whatever influence such an objection may seem to have on the minds of some, yet is there any that owns the being of a God, who will deny that any benevolent affection is due to God, and proper to be exercised towards him? If no benevolence is to be exercised towards God, because we cannot profit him, then for the same reason, neither is gratitude to be exercised towards him for his benefits to us: because we cannot requite him. But where is the man who believes a God and a providence, that will say this?

There seems to be an inconsistence in some writers on morality, in this respect, that they do not wholly exclude a regard to the Deity out of their schemes of morality, but yet mention it so slightly, that they leave me room and reason to suspect they esteem it a less important and a subordinate part of true morality and insist on benevolence to the created system, in such a manner as would naturally lead one to suppose they look upon that as by far the most important and essential thing in their scheme. But why should this be? If true virtue consists partly in a respect to God, then doubtless it consists chiefly in it. If true morality requires that we should have some regard, some benevolent affection to our Creator, as well as to his creatures, then doubtless it requires the first regard to be paid to him; and that he be every way the supreme object of our benevolence. If his being above our reach, and beyond all capa

*As was shewn at large in the former treatise, on God's end in creating the world, Chap. I. sect. 4. whither I must refer the reader for a more full answer to this objection.

city of being profited by us, does not hinder but that nevertheless he is the proper object of our love, then it does not hinder that he should be loved according to his dignity, or according to the degree in which he has those things wherein worthiness of regard consists, so far as we are capable of it. But this worthiness, none will deny, consists in these two things, greatness and moral goodness. And those that own a God, do not deny that he infinitely exceeds all other beings in these. If the Deity is to be looked upon as within that system of beings which properly terminates our benevolence, or belonging to that whole, certainly he is to be regarded as the head of the system, and the chief part of it; if it be proper to call him a part, who is infinitely more than all the rest, and in comparison of whom, and without whom all the rest are nothing, either as to beauty or existence. And therefore certainly, unless we will be Atheists, we must allow that true virtue does primarily and most essentially consist in a supreme love to God; and that where this is wanting, there can be no true virtue.

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.


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 to being in general. Such a determination, disposition, or affection of mind is not of the nature of true virtue.

This is allowed by all with regard to self-love; in which good will is confined to one single person only. And there are the same reasons why any other private affection or good will, though extending to a society of persons independent of, and unsubordinate to, benevolence to the universality, should not be esteemed truly virtuous. For notwithstanding it extends to a number of persons, which taken together are more than a single person, yet the whole falls infinitely short of the universali

It may be here noted, that when hereafter I use such a phrase as private system of being, 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 its object.

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ty of existence; and if put in the scales with it, has no greater proportion to it than a single person.

However, it may not be amiss more particularly to consider the reasons why private affections, or good will limited to a particular circle of beings, falling infinitely short of the whole existence, and not dependent upon it, nor subordinate to general benevolence, cannot be of the nature of true virtue.

1. Such a private affection, detached from general benevolence, and independent on it, as the case may be, will be against general benevolence, or of a contrary tendency; and will set a person against general existence, and make him an enemy to it. As it is with selfishness, or when a man is governed by a regard to his own private interest; independent of regard to the public good, such a temper exposes a man to act the part of an enemy to the public. As in every case wherein his private interest seems to clash with the public; or in all those cases wherein such things are presented to his view, that suit his personal appetites or private inclinations, but are inconsistent with the good of the public. On which account a selfish, contracted, narrow spirit is generally abhorred, and is esteemed base and sordid. But if a man's affection takes in half a dozen more, and his regards extend so far beyond his own single person as to take in his children and family; or if it reaches further still to a larger circle, but falls infinitely short of the universal system, and is exclusive of being in general; his private affection exposes him to the same thing, viz. to pursue the interest of its particular object in opposition to general existence which is certainly contrary to the tendency of true virtue; yea directly contrary to the main and most essential thing in its nature, the thing on account of which chiefly its nature and tendency is good. For the chief and most essential good that is in virtue, is its favouring being in general. Now certainly, if private affection to a limited system had in itself the essential nature of virtue, it would be impossible that it should in any circumstance whatsoever, have a tendency and inclination directly contrary to that wherein the essence of virtue chiefly consists.

2. Private affection, if not subordinate to general affection, is not only liable, as the case may be, to issue in enmity to being in general, but has a tendency to it as the case certainly is, and must necessarily be. For he that is influenced by private affection, not subordinate to a regard to being in general, sets up its particular or limited object above being in general; and this most naturally tends to enmity against the latter, which is by right the great supreme, ruling, and absolutely sovereign object of our regard. Even as the setting up another prince as supreme in any kingdom, distinct from the lawful sovereign, naturally tends to enmity against the lawful

sovereign. Wherever it is sufficiently published, that the supreme, infinite, and all-comprehending Being requires a su preme regard to himself; and insists upon it, that our respect to him should universally rule in our hearts, and every other affection be subordinate to it, and this under the pain of his displeasure, (as we must suppose it is in the world of intelligent creatures, if God maintains a moral kingdom in the world) then a consciousness of our having chosen and set up another prince to rule over us, and subjected our hearts to him, and continuing in such an act, must unavoidably excite enmity, and fix us in a stated opposition to the supreme Being. This demonstrates, that affection to a private society or system, independent on general benevolence, cannot be of the nature of true virtue. For this would be absurd, that it has the nature and essence of true virtue, and yet at the same time has a tendency opposite to true virtue.

3. Not only would affection to a private system, unsubordinate to a regard to being in general, have a tendency to oppose the supreme object of virtuous affection, as its effect and consequence, but would become itself an opposition to that object. Considered by itself in its nature, detached from its effects, it is an instance of great opposition to the rightful supreme object of our respect. For it exalts its private object above the other great and infinite object; and sets that up as supreme in opposition to this. It puts down being in general, which is infinitely superior in itself and infinitely more important, in an inferior place; yea, subjects the supreme general object to this private infinitely inferior object: which is to treat it with great contempt, and truly to act in opposi tion to it, and to act in opposition to the true order of things, and in opposition to that which is infinitely the supreme interest; making this supreme and infinitely important interest, as far as in us lies, to be subject to, and dependent on an interest infinitely inferior. This is to act the part of an enemy to it. He that takes a subject and exalts him above his prince, sets him as supreme instead of the prince, and treats his prince wholly as a subject, therein acts the part of an enemy to his prince.

From these things I think it is manifest, that no affection limited to any private system, not dependent on, nor subordinate to being in general, can be of the nature of true virtue; and this, whatever the private system be, let it be more or less extensive, consisting of a greater or smaller number of individuals, so long as it contains an infinitely little part of universal existence, and so bears no proportion to the great all-comprehending system. And consequently, that no affeetion whatsoever to any creature, or any system of created be ings, which is not dependent on, nor subordinate to a propen.

sity or union of the heart to God, the supreme and infinite Being can be of the nature of true virtue.

From hence also it it evident, that the divine virtue, or the virtue of the divine mind, must consist primarily in love to himself, or in the mutual love and friendship which subsists eternally and necessarily between the several persons in the Godhead, or that infinitely strong propensity there is in these divine persons one to another. There is no need of multiplying words to prove that it must be thus, on a supposition that virtue, in its most essential nature, consists in benevolent affection or propensity of heart towards being in general; and so flowing out to particular beings in a greater or lesser degree, according to the measure of existence and beauty which they are possessed of. It will also follow from the foregoing things, that God's goodness and love to created beings is derived from, and subordinate to his love to himself.*

With respect to the manner in which a virtuous love in created beings, one to another, is dependent on, and derived from love to God, this will appear by a proper consideration of what has been said; that it is sufficient to render love to any created being virtuous, if it arise from the temper of mind wherein consists a disposition to love God supremely.Because it appears from what has been already observed, all that love to particular beings, which is the fruit of a benevo lent propensity of heart to being in general, is virtuous love.— But, as has been remarked, a benevolent propensity of heart to being in general, and a temper or disposition to love God supremely, are in effect the same thing. Therefore, if love to a created being comes from that temper or propensity of the heart, it is virtuous. However, every particular exercise of love to a creature may not sensibly arise from any exercise of love to God, or an explicit consideration of any similitude, conformity, union or relation to God, in the creature beloved.

The most proper evidence of love to a created being arising from that temper of mind wherein consists a supreme propensity of heart to God, seems to be the agreeableness of the kind and degree of our love to God's end in our creation, and in the creation of all things, and the coincidence of the exercise of our love, in their manner, order, and measure, with the manner in which God himself exercises love to the creature in the creation and government of the world, and the way in which God, as the first cause and supreme disposer of all things, has respect to the creature's happiness in subordination to himself as his own supreme end. For the true virtue of created beings is doubtless their highest excellency, and their

* In what manner it is so, I have endeavoured in some measure to explain in the preceding discourse of God's end in creating the world.

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